Episcopal News Service
[Episcopal Public Policy Network of California] In recent days, over 6,000 migrants have gathered at the California-Mexico border fence seeking appointments with American immigration officials to petition for asylum. With wait times projected to last for months, many are forced to live in shelters where food is scarce, and privacy is non-existent, and some become sick.
When large numbers of people cross borders to flee persecution, war, and disaster, they are considered refugees in the world’s eyes, and many nations build refugee camps or absorb migrating people, helping families to resettle and educate the children. Presently, U.S. immigration officials admit 40-100 asylum seekers into California each day, recognizing the credible fear of danger and death if migrants return to their home nations. These young families tell stories of death threats and kidnapping threats to them and their children.
As Christians during the season of Advent, we recognize the ancient echo of the Holy Family’s flight into Egypt, when Mary and Joseph hid the infant Jesus from the murderous Herod. We also recognize our obligation to help the oppressed and the homeless. We urge our fellow Episcopalians to appeal to government officials to speed up the processing of asylum seekers and to provide adequate shelters and legal assistance in the U.S. for recent immigrants.
We also encourage our fellow Episcopalians to work locally to provide shelter, legal aid, material support, and advocacy for asylum seekers. One way to help is to donate to organizations such as Al Otro Lado, which connects immigrants with medical and legal services, and San Diego Rapid Response Network, which provides temporary shelter and travel assistance to asylum seekers.
Let’s work together to create a more compassionate immigration system and to alleviate the suffering of our neighbors.
Episcopal Public Policy Network of California Signed in Cooperation,
The Rt. Rev. Marc Andrus, Bishop, Diocese of California
The Rt. Rev. Barry L. Beisner, Bishop, Diocese of Northern California
The Rt. Rev. John Taylor, Bishop, Diocese of Los Angeles
The Rt. Rev. Diane Jardine Bruce, Bishop Suffragan, Diocese of Los Angeles
The Rt. Rev. Mary Gray-Reeves, Bishop, Diocese of El Camino Real
The Rt. Rev. David Rice, Bishop, The Diocese of San Joaquin
The Rt. Rev. Katharine Jefferts Schori, Assisting Bishop, The Diocese of San Diego
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[Episcopal News Service] A delegation of Episcopalians who represented Presiding Bishop Michael Curry at this month’s United Nations climate conference in Poland is heralding the conference members’ agreement on next steps toward reining in global warming – and the successful resolution of a key impasse over word choice.
The Episcopal delegation “bore witness to significant developments in international climate change policy,” the delegation’s leader, California Bishop Marc Andrus, said this week in a written statement about the conclusion of COP24, known officially as the 24th Conference of the Parties to the United Nations Framework Convention on Climate Change.
Nearly 200 countries met Dec. 2-14 in Katowice, Poland, with the goal of developing a framework for implementing the 2015 Paris Agreement, which seeks to keep global warming under the threshold of 2 degrees Celsius that scientists predict is necessary to prevent a spiraling catastrophe of melting glaciers, rising sea levels and related weather extremes.
In 2016, the Episcopal Church was granted U.N. observer status, which allows members of the delegation to brief U.N. representatives on the Episcopal Church’s General Convention climate resolutions and to attend related meetings. At COP24, the delegation promoted a more ambitious goal of keeping global temperature rise within 1.5 degrees Celsius.
Andrus said most member nations “acknowledged the need to ramp up ambitions for reducing carbon emissions, while also attending to a ‘just transition’ for the most heavily impacted countries who are also the most under-resourced for adaption.”
COP24 President Michał Kurtyka called the successful negotiations on implementing the Paris Agreement “a great achievement.”
“Our common efforts didn’t consist solely of producing texts or defending national interests,” Kurtyka said in an online statement. “We were conscious of our responsibility to people and commitment for the fate of Earth, which is our home and the home of future generations who will come after us.”
Andrus was joined for both weeks of COP24 by Lynnaia Main, the Episcopal Church’s representative to the United Nations, and Andrus’ wife, Sheila Andrus, an ecological entomologist representing the Diocese of California.
The rest of the delegation was split between the conference’s two weeks, with the first week including the Rev. Lester Mackenzie of Laguna Beach, California; Alan Yarborough, Office of Government Relations communications officer, and the Rev. Melanie Mullen, the Episcopal Church’s director of reconciliation, evangelism and creation care. For the second week, they handed off to Andrew Thompson, an environmental ethicist at Sewanee: The University of the South, and Jack Cobb, Office of Government Relations domestic and environmental policy adviser.
“Our delegation, through our meetings with negotiators, our presentations and our side events, worked tirelessly to bring our church’s own unique voice to COP24,” Andrus said. They also participated in panel discussions, conferred with ecumenical partners and joined worship and prayer services.
#COP24 Day 10: The Presiding Bishop's delegation hosted a "Spirit of Apollo 8" event, attended side events and gathered for a final dinner. Thank you to Bishop Marc and Sheila Andrus for their leadership of this COP24 team. Dziękuję, kochamy Cię! #EpiscopalClimate #EpiscopalUN. pic.twitter.com/b0WrLdC8CO
— Episcopal UN (@EpiscopalUN) December 13, 2018
One of the highlights of the delegation’s second week at COP24 was a statement it drafted to join a chorus of support among partner delegations for a climate science report by the International Panel on Climate Change, or IPCC. Most COP24 member parties had sought to “welcome” the IPCC report, but that wording raised objections from the United States, Russia, Saudi Arabia and Kuwait.
“The United States was willing to note the report and express appreciation to the scientists who developed it, but not to welcome it, as that would denote endorsement of the report,” the U.S. State Department said in a statement quoted by the Associated Press. “As we have made clear in the IPCC and other bodies, the United States has not endorsed the findings of the report.”
That response “was far from adequate to forward the climate action needed now,” Andrus said. He wrote an initial draft of an Episcopal delegation statement, and he and his team spent five hours revising it until it was ready to present to the U.S. delegation on Dec. 11.
The statement referenced resolutions passed by the Episcopal Church’s General Convention and invoked some of the consequences of climate change already being experienced across the church, from rising sea levels to wildfires.
“It was a clear stand based on the Episcopal Church’s policy and actions to say that words matter and that the science-based goals of a global climate agreement, which can avert the worst climate impacts, also matter,” Andrus said.
In the end, COP24 member parties adopted language that “appreciated and expressed gratitude” for the IPCC report while urging all parties to make use of its findings.
“What I hope Episcopalians will know from our small, singular experience in Katowice is that their voices matter,” Andrus said, and he encouraged anyone interested in these issues to follow the Episcopal Public Policy Network. “Advocacy is the way we express our faith in action.”
– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at firstname.lastname@example.org.
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[Anglican Communion News Service] The Anglican Church in Japan has celebrated 20 years of women’s ordination to the priesthood with an overnight retreat and celebratory Eucharist. The retreat, at the Anglican Community of Nazareth in Tokyo, was led by the Rev. Ajuko Ueda, a priest and theologian, before the Eucharist at St. Andrew’s Cathedral in Tokyo. Archbishop Nathaniel Makoto Uematsu joined several bishops in the congregation for the service, which was presided over by the Rev. Atsuko Fumoto, the province’s most recently ordained female priest.
Read the full article here.
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[Anglican Communion News Service] The first woman to be consecrated to the office of bishop in the Church of England, Libby Lane, is to become a diocesan bishop. Currently the suffragan bishop of Stockport in the Diocese of Chester – a role she has held since 2015 – Lane has been chosen as the next bishop of Derby. The bishop made history when she was consecrated in York Minster in January 2015. She will take up her new role after Easter 2019.
Read the full article here.
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[Episcopal Church Office of Public Affairs] “Love came down at Christmas, because God so loved the world, that he gave,” Episcopal Church Presiding Bishop and Primate Michael Curry said in his Christmas Message 2018.
The video of the presiding bishop’s message, recorded at Bryant Park in New York, is here.
The text of the presiding bishop’s message follows:
Presiding Bishop Michael Curry Christmas Message 2018
In the Third Chapter of John’s Gospel, Jesus says at one point, “God so loved the world that he gave his only begotten Son, that all who believe in him should not perish but have everlasting life.”
For years, I’ve often thought that that passage only referred to Jesus giving his life as a sacrifice on the cross. And to be sure, that is part of what it means. But some years ago I was reading a commentary by Raymond Brown, on the Gospel of John, and Professor Brown said that that passage not only speaks of Jesus willingly giving his life on the cross, but it actually speaks of Christmas, of God giving his very self, his very son to the world, not for anything God could get out of it, but for the good and the welfare and the well-being of the world. Of us.
Someone once said, in a Christmas poem, “Love came down at Christmas.” That’s what love is. To give, and not to count the cost. To give, not for what one can get, but for what the other can receive. That’s what love is. God so loved the world, that he gave.
I realized recently how powerful that passage really is, when I saw an old poster from 1938. A poster produced by the Episcopal Church at that time, to encourage Episcopalians and other Christians, and other people of faith and good will, to do whatever they could to help Jewish refugees fleeing tyranny in Europe. To help people from all over Europe seeking refuge in America, this land of freedom. The poster depicts Mary, Joseph, and the baby Jesus. They’re fleeing persecution in Palestine, as Matthew’s Gospel says. And the poster depicting Mary, Joseph, and Jesus says in the tag line, “In the name of these refugees, help all refugees.”
God so loved the world, that he gave, even to the point of risking his own son. And in the name of those refugees, in the name of that Jesus, help all refugees, all people who suffer, anyone who’s alone, everyone who is in need. That’s what love does.
Love came down at Christmas, because God so loved the world, that he gave.
In those days, a decree went out from the Emperor Augustus, that all the world should be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem because he was a descendent from the House of David. He went to be registered with Mary, to whom he was engaged, and who was expecting a child. While they were there, she gave birth to her first-born son, and wrapped him in bands of cloth and laid him in a manger, because there was no place for them in the inn.
Meanwhile, in that region, there were shepherds, living in the fields, keeping watch over their flock by night. Then the angel of the Lord stood above them. And the glory of the Lord shone round about them, and they were terrified. The angel said unto them, “Do not be afraid, for behold, I am bringing you good news of great joy for all people. To you is born this day, in the City of David a Savior, who is the Messiah, the Lord. This will be a sign. You will find the child wrapped in bands of cloth, lying in a manger.”
And suddenly, there was with the angels a multitude of the heavenly host, praising God and saying, “Glory to God in the highest, and peace to all people on earth.”
Have a blessed Christmas. Have a merry Christmas. Have a joyful Christmas.
God love you, God bless you, and may God hold us all in those almighty hands of love.
The Most Rev. Michael B. Curry
Presiding Bishop and Primate
The Episcopal Church
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“El amor descendió en Navidad porque Dios amó tanto al mundo que dio” el obispo presidente y primado de la Iglesia Episcopal Michael Curry dijo en su mensaje navideño 2018.
El video del Obispo Primado se encuentra aquí.
El texto del mensaje del Obispo Primado a continuación:
Mensaje navideño de 2018 del obispo primado Michel Curry
En el tercer capítulo del evangelio de Juan, Jesús dice “porque de tal manera amó Dios al mundo, que ha dado a su hijo unigénito, para que todo aquel que en Él cree, no se pierda, más tenga vida eterna.”
Por muchos años, a menudo he pensado que este pasaje solo se refiere a como Jesús sacrificó su vida en la cruz. Y ciertamente eso es parte de su significado. Pero hace unos años estaba leyendo el comentario de Raymond Brown en el evangelio de Juan y el profesor Brown dijo que ese pasaje no solo habla de Jesús y la entrega voluntaria de su vida en la cruz pero que en realidad habla de los cristianos, de como Dios da su mismo ser, su propio hijo al mundo, no a cambio de lo que Él pudiese recibir sino por el bien y el bienestar del mundo. De nosotros.
Alguien dijo en un poema cristiano “El amor descendió en Navidad”. Eso es lo que es el amor. Dar sin pensar en el costo. Dar no por lo que uno puede conseguir, pero por lo que el otro puede recibir. Eso es lo que es el amor. Dios ama tanto al mundo que ha dado.
Me di cuenta recientemente lo poderoso del mensaje en ese pasaje, cuando vi un viejo póster de 1938. Un póster producido por la Iglesia Episcopal en ese tiempo para incentivar a los episcopales y a otros cristianos y a personas de fe y buena voluntad a hacer lo que podían para ayudar a los refugiados judíos que huían de la tiranía en Europa. Para que ayudaran a las personas de toda Europa que buscaban refugio en América, esta tierra de la libertad. El póster muestra a María, José y el niño Jesús huyendo de la persecución en Palestina, como narra el evangelio de Mateo. El póster que muestra a María, José y a Jesús dice en su mensaje: “En nombre de estos refugiados, ayuda a todos los refugiados”.
Dios ama tanto al mundo que dio, aun al punto de arriesgar a su propio hijo. Y en el nombre de esos refugiados, en el nombre de Jesús, de todas las personas que sufren, de todos los que están solos, todos los necesitados. Eso es lo que el hace el amor.
El amor descendió en la Navidad porque Dios ama tanto al mundo, que dio.
Por aquel tiempo, el emperador Augusto ordenó que se hiciera un censo de todo el mundo. Este primer censo fue hecho siendo Quirinio gobernador de Siria. Todos tenían que ir a inscribirse a su propio pueblo. Por esto, José salió del pueblo de Nazaret, de la región de Galilea, y se fue a Belén, en Judea, donde había nacido el rey David, porque José era descendiente de David. Fue allá a inscribirse, junto con María, su esposa, que se encontraba encinta. Y sucedió que mientras estaban en Belén, le llegó a María el tiempo de dar a luz. Y allí nació su hijo primogénito, y lo envolvió en pañales y lo acostó en el establo, porque no había alojamiento para ellos en el mesón.
Cerca de Belén había unos pastores que pasaban la noche en el campo cuidando sus ovejas. De pronto se les apareció un ángel del Señor, y la gloria del Señor brilló alrededor de ellos; y tuvieron mucho miedo. Pero el ángel les dijo: “No tengan miedo, porque les traigo una buena noticia, que será motivo de gran alegría para todos: Hoy les ha nacido en el pueblo de David un salvador, que es el Mesías, el Señor. Como señal, encontrarán ustedes al niño envuelto en pañales y acostado en un establo”.
En aquel momento aparecieron, junto al ángel, muchos otros ángeles del cielo, que alababan a Dios y decían:
“¡Gloria a Dios en las alturas!
¡Y paz en la tierra entre todos los hombres que gozan de su favor!”
Que tengan una Navidad bendecida. Que tengan una Navidad feliz. Que tengan una Navidad gozosa.
Dios los ama, Dios los bendice y que Dios los mantenga en sus todopoderosas manos de amor.
El reverendísimo Michael B. Curry
Obispo Presidente y Primado
de la Iglesia Episcopal
[Episcopal News Service] A building collapse at a Gaza clinic run by the Episcopal Diocese of Jerusalem http://www.j-diocese.org/ has the Anglican diocese’s supporters around the world scrambling to raise money for repairs at a time when Palestinian relief efforts have been hindered by cuts in humanitarian aid.
The building that collapsed Dec. 6 was a surgical outpatient clinic at the Al Ahli Arab Hospital. Steel beams, roof decking, plaster ceiling and surrounding walls caved into the room and then collapsed into the basement below, a dramatic implosion that was partly caught on video.
The 120-year-old building apparently was empty that afternoon at the time of the collapse, and no one was injured.
“If the facility had been occupied during that time, there might have been fatalities,” the Diocese of Jerusalem said, according to Anglican Communion News Service. The report said “environmental stress” was partly to blame.
Jerusalem Archbishop Suheil Dawani has launched an appeal for donations to rebuild the clinic, which is just one building on the hospital’s campus. Up to 500 patients a month typically use the clinic, and they have been directed to other parts of the hospital for treatment.
An engineer and construction team have surveyed the damage and recommended about $150,000 in reconstruction work, the diocese said.
“Their findings provided useful insights about the deficiencies of the bar joists in the clinic that were manufactured between 1900 and the late 1950s, and still being used well after 1960,” the diocese said. “These were the chief culprits behind the catastrophic failure of the building – but so were the infrequent renovations, the latest occurring in 1993.”
The Episcopal Church has supported and remained closely engaged with the Anglican diocese’s work in Israel and the Palestinian territories for many years. The diocese is among the recipients of grants from the Episcopal Church’s Good Friday Offering, which collected a record $414,310 in 2017 to support ministries in the Middle East.
The Al Ahli Arab Hospital is one ministry that benefits from that money, and Presiding Bishop Michael Curry personally visited the hospital in March during a pilgrimage to the Holy Land during Holy Week.
“The number of Christians in Gaza are decreasing dramatically, but the witness to the way of Jesus is as strong as ever because at Al Ahli Arab Hospital healing happens – Muslim, Christian, anyone who needs it, healing happens,” Curry told Episcopal News Service after visiting the hospital. “And that is the way of Jesus. That is what love looks like. That is what the sacrifice on the cross was about.”
In November, Curry joined leaders in the Evangelical Lutheran Church in America and the United States Conference of Catholic Bishops raising concerns about the Trump administration’s apparent decision to end further humanitarian assistance to hospitals in East Jerusalem, including the Diocese of Jerusalem’s Princess Basma Rehabilitation Center.
“These hospitals provide life-saving and, in some cases, unique forms of health care not available otherwise to Palestinians,” the religious leaders said in a joint statement.
The statement did not address conditions at the Al Ahli hospital in Gaza, but the situation there is dire, said John Lent, executive director of American Friends of the Episcopal Diocese of Jerusalem, or AFEDJ.
“All of Gaza is on a timeline that requires urgent intervention, politically, socially, economically. It’s really a completely unsustainable situation that the Gazans are living in, and Ahli’s right in the middle of it,” Lent said in an interview with Episcopal News Service.
Electricity in Gaza is intermittent at best, sewer systems have failed and running water is no longer available in most homes, Lent said. The Gaza Strip is governed by the Palestinians but largely cut off from the outside world by an Israeli blockade. It also is home to Palestinian refugee camps. This year, the U.S. announced it was ending its aid to the United Nation program that supports those Palestinian refugees.
The Ahli hospital is the only nongovernmental, charitable hospital ready to treat them and all Gaza residents, Lent said. “Ahli is a very special place, given the people that it serves,” he said. “In some neighborhoods, it looks as though they’re stone age.”
The hospital has struggled just to keep its doors open, Lent said, and maintaining deteriorating buildings only adds to that burden. “When I visit, I can tell you that everything at Ahli is simple, spare, clean and efficient, but very old.”
AFEDJ, an independent and nonpartisan nonprofit, is the recommend partner organization for Americans interested in supporting the work of the Diocese of Jerusalem, which is spread over five countries – Israel, Jordan, Lebanon, Palestine and Syria. The organization has launched its own appeal to raise additional money to support the Diocese of Jerusalem and the hospital in Gaza. Donations can be made at afedj.org/give.
– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at email@example.com.
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[Anglican Communion News Service] Bishops from the Anglican Church of Aotearoa, New Zealand and Polynesia have expressed their “deep disappointment” at what they say is the continued suppression of the first people of West Papua. The political status of West Papua is disputed. The bishops issued a statement calling for the Indonesian authorities to “halt all state-sanctioned abuse and violation of human rights.” In their statement, they express their “deep disappointment” at the continued suppression of the first people of West Papua, and call on governments within their jurisdiction – New Zealand, Fiji, Tonga Samoa, American Samoa and the Cook Islands – to take a four-fold course of action.
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[Episcopal News Service] The Episcopal Church has heard Presiding Bishop Michael Curry herald the message of God’s unconditional love ever since he was elected in July 2015. In May, his message went global and viral when he preached at the royal wedding of Prince Harry and Meghan Markle, and now it has earned him the title of “religious newsmaker of the year.”
The Religion News Association said that Curry’s sermon had “raised his profile as a progressive religious voice.”
That could be an understatement. Curry’s profile beyond the Episcopal Church began to take off the moment his part in the May 19 wedding was announced. Stories attempting to answer the question “who is Michael Curry” abounded.
Then he stepped to the ambo at St. George’s Chapel and began to preach. According to media statisticians, 29.2 million people in the United States and 18 million in the United Kingdom viewed the wedding. And then there was Twitter, where 3.4 million social media users tweeted about the royal wedding. They tweeted 40,000 times a minute during Curry’s sermon, more than the 27,000 tweets per minute during the declaration of Harry and Meghan as husband and wife.
That day “Bishop Michael Curry” was a top “trending topic” on Google with a score of 100 on a scale of 0-100 for daily searches, and “episcopal’ was the top lookup on Merriam Webster.
Top lookups, in order: episcopal, quire, asunder, prebendary, pomp and circumstance, duchess #RoyalWedding
— Merriam-Webster (@MerriamWebster) May 19, 2018
There was even a spoof of the presiding bishop on “Saturday Night Live” that night, one of the few times that the show has featured a living religious leader.
Since then, Curry has combined his normal travels around the Episcopal Church with a round of media interviews to continue preaching the message of unconditional love. It has been a whirlwind, ranging from multiple appearances on “The Today Show” to “The View” to NPR and more. They were all worked into an already busy schedule of travel within the Episcopal Church, and his more public appearances such as a prayer service and procession of public witness in Washington, D.C., his participation in the Dec. 5 funeral for George H.W. Bush and the Dec. 11 commemoration of the Apollo 8 mission.
These days, it is hard for Curry to walk down the street or through an airport without being recognized and stopped, but it is a phenomenon that he welcomes.
“I was surprised by all the attention after the royal wedding,” Curry recently told “The Today Show’s” Voices series reflecting on what the show called “his viral moment and newfound celebrity.”
“I really didn’t expect that. But what I’ve been more surprised by has been that what resonated was the message of love. It wasn’t me. I mean, I delivered it. But it was actually the message of love. That’s what people have stopped me on the street or at the airport to talk about — after we take the selfie, of course.”
In a year when top religion news stories were about deep suffering and despair, Presiding Bishop Curry’s message of love motivated millions. While some know him only as ‘the wedding preacher,’ his message touched them deeply,” Nancy Davidge, Episcopal Church public affairs officer, told Episcopal News Service. “As Bishop Curry reminds us it doesn’t look like love, it does not look like Christ.”
In October, Avery, an imprint of Penguin Random House, published “The Power of Love: Sermons, Reflections, and Wisdom to Uplift and Inspire,” which includes the royal wedding sermon, three of Curry’s sermons from General Convention events this past summer and the sermon he preached at his installation on Nov. 2, 2015. “The world has met Bishop Curry and has been moved by his riveting, hopeful, and deceptively simple message: love and acceptance are what we need in these strange times,” the publisher says in its online description.
Religion News Association members have voted in the annual poll for decades. RNA is an international association for journalists who write about religion in the news media. It offers training and tools to help reporters cover religion with balance, accuracy and insight.
Following Curry in a close race for second and third place for religious newsmaker of the year were famed evangelist Billy Graham, who died this year at age 99, and Pittsburgh Rabbi Jeffrey Myers, who emerged as a voice of lament and peace after the Tree of Life shooting.
The other four religious newsmakers were Rachael Denhollander, who emerged as an outspoken advocate for victims of sexual misconduct in churches and whose victim-impact statement — balancing justice with forgiveness — at the sentencing of pedophile doctor Larry Nassar went viral; Archbishop Carlo Maria Viganò, who rocked the Catholic Church with hotly disputed contentions that Pope Francis covered up sexual abuse and should resign; Supreme Court Justice Brett Kavanaugh, who drew strong support from religious conservatives in a confirmation dominated by an explosive allegation of attempted rape as a teen, making it a signature case in the #MeToo movement, and megachurch pioneer Bill Hybels, who retired early from Willow Creek Community Church amid accusations of sexual misconduct.
The poll also ranks the top 27 religious news stories of the year. The Pennsylvania grand jury report accusing 301 Catholic priests of sexually abusing at least 1,000 minors led that list, and the poll notes that probes by the U.S. Justice Department and other states began in the wake of that news. Cardinal Donald Wuerl, faulted for his past role as bishop of Pittsburgh, resigned as Washington archbishop because of the report.
Religion Newsmaker of the Year honors went to Episcopal Church Presiding Bishop Michael Curry, whose sermon at this year’s royal wedding "stole the show," according to the British press, and raised his profile as a progressive religious voice. https://t.co/lKvM8FLflB pic.twitter.com/MunLmSo6Rm
— Religion News Association (@ReligionReport) December 14, 2018
– The Rev. Mary Frances Schjonberg is the Episcopal News Service’s senior editor and reporter.
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[Episcopal News Service – El Paso, Texas] Two thousand people are released weekly by U.S. Immigration and Customs Enforcement into the hospitality of Annunciation House here in El Paso.
Many of them are families who have waited their turn to cross the border and request asylum. If Annunciation House had space for 2,500, it would be 2,500, said its founder and director, Ruben Garcia.
The asylees receive food, a bed, a shower, toiletries, a care package and help contacting relatives to arrange travel. Within 48 hours they are placed on buses or airplanes to reunite with family members in other parts of the United States.
“The vast majority of people have someone,” Garcia said.
Mostly, they come from El Salvador, Guatemala and Honduras, but some come from Nicaragua, Brazil, Cuba, Venezuela, even as far as India. Some are fleeing violence, some come for economic opportunities, others are fleeing religious and other forms of persecution.
On Dec. 13, some 30 people representing large urban and suburban Episcopal congregations gathered in Southwest Texas for what they called an “El Paso Pilgrimage.” The Rev. Gary Jones, rector of St. Stephen’s Church in Richmond, Virginia, initiated the pilgrimage out of a desire to counter a narrative that vilifies asylum seekers as drug dealers and rapists, when in fact they are fleeing for their lives and their livelihoods.
The pilgrimage’s first stop was Annunciation House, where participants heard a briefing from Garcia, who has worked on the border for 40 years, witnessing and responding to various migrant and refugee surges over the years.
“The phenomenon of refugees is not an El Paso problem, it’s a U.S. problem,” said Garcia.
“Right now, because of [U.S.] enforcement, we are seeing changes that make life miserable,” he said “The border has become a very complicated place.”
When Annunciation House began its ministry 40 years ago, it was primarily serving men who would come to the United States for seasonal work, return home to be with families and later return for work. In 1996, when the last legislative change in immigration law made it impossible to come and go, the men could no longer go home and instead stayed.
“Once they make the decision to stay, they lose family,” Garcia said.
With the mid-1990s change in immigration law, the undocumented population rose from 6 million to 12 million by 2004, as men sought family reunification and women and children began arriving. Today, there are 11 million undocumented immigrants in the United States; some have been living in hiding for 20 to 30 years, he said.
Upon arrival, migrants and asylum seekers are faced with pleading their cases to agents at designated points of entry or climbing over walls and crossing rivers to plead their case upon apprehension by agents of U.S. Customs and Border Protection, or CBP, Garcia explained.
A couple of weeks ago asylum seekers were sleeping on the bridge so as not to lose their place in line, as typically 20 people are allowed to enter at a time. Then, in an effort to clear the bridge, CBP began issuing numbers, written in magic marker on asylum seekers’ arms to keep track of their place in line, he said.
From there, they are sent to shelters in Ciudad Juárez, just across the border, to wait their turn.
The Episcopal pilgrims arrived in El Paso just as news broke of the death of a 7-year-old Guatemalan girl in U.S. Border Patrol custody a day after she, her father and 161 other migrants surrendered to agents after crossing illegally into New Mexico. The circumstances of the girl’s death are still under investigation.
For the pilgrims, though, it was a stark reminder of the perilous journey migrants and asylum seekers face, and the outdated U.S. immigration system and the Trump administration’s response to the current humanitarian crisis on the Southwestern border. The government has sent at least 8,000 troops to the border in an attempt to deter crossings. Still, migrants continue to arrive in caravans.
“I wanted to see with my own eyes what’s going on,” said the Ven. Juan Sandoval, an archdeacon in the Diocese of Atlanta and a third-generation Mexican-American who grew up in Phoenix, Arizona.
“It just seemed instead of the military, you should be sending churches and aid workers, people who can help,” he said.
That’s where the churches come in. Mostly, hospitality comes from El Paso churches, with the Roman Catholic Church and Annunciation House leading the way. Some asylum seekers receive legal assistance from organizations like the Las Americas Immigrant Advocacy Center, the second stop on the pilgrims’ journey.
There, Christina Garcia, who provides legal consultation, explained the complexity of family reunification, which can take 20 or 30 years depending on U.S. quotas and the country of origin, and the difficulty in winning asylum cases. Her agency, she said, won six asylum cases in six years, and, in a major win, seven so far this year.
The current crisis, she said, “is dehumanizing in every aspect and ignores the humanitarian right to access.” She also said El Paso; Atlanta, Georgia, and that state of Arizona are the most difficult places to gain asylum, and here, as in the rest of the United States, judges make arbitrary determinations case-by-case.
From there, they went to St. Christopher’s Church, one of five El Paso Episcopal churches and the one closest to the border, led by the Rev. J.J. Bernal. The Rev. Paul Moore, who chairs the Rio Grande Diocese’s Borderland Ministries, gave an overview of the current situation as it relates to Central America, talking about the failure of trickle-down economics, U.S. foreign policy as it has historically related to Central America, deportation of gang members, security issues across the Northern Triangle, drug cartels, associated violence and the United States’ appetite for drugs.
Across Central America’s Northern Triangle, a region that includes El Salvador, Guatemala and Honduras, more than 700,000 people have been displaced by violence. However, it’s a global phenomenon now affecting a record 68.5 million people worldwide.
The pilgrimage followed on a Border Ministries Summit organized by Moore and held here in November.
On Dec. 14, the pilgrims departed for Ciudad Juárez, some crossing by car and others using pedestrian access along two of the three bridges connecting the two cities. In Juárez, the Rev. Hector Trejo, who arrived six months ago from Chihuahua, the capital of the state of Chihuahua, took them by bus to two of his three Anglican parishes.
San Jose, or St. Joseph’s, is located along the border in Rancho Anapra, an informal, impoverished settlement on the city’s northwest side, previously a cattle ranching area that squatters settled and that drug cartels have infiltrated.
“Because the people here don’t have property rights it became a place for the criminal element,” said Trejo. “There are safe houses, and it’s a movement center for drug traffickers and people smugglers.
“The challenge here is great,” he added, saying community members come to him asking him for advice on how to get over the wall because they fear for their lives.
Unlike the Roman Catholic Church, the Anglican Diocese of Northern Mexico doesn’t have an established ministry serving migrants; it was one thing the Episcopalians were looking to get involved in and something Trejo addressed. The reality is such, he said, that volunteers need to be trained properly to deal with people who’ve been traveling for weeks and sometimes months, people who haven’t bathed or brushed their teeth in a long time, and who have fled traumatic, violent, abusive situations and encountered the same along their journey. Still, he’s looking for partners in ministry and to build a network of responders along the border.
It was something Bernal, the rector of St. Christopher’s in El Paso, echoed. The Episcopal Church, he said, needs to articulate and establish a vision for its ministry at the border.
“The Episcopal Church is a voice for the voiceless,” he said. “Those of us here at the border feel isolated. We need more active voices and human resources.”
Through its Borderland Ministries, the Rio Grande Diocese is looking to expand its ministry, said Moore.
And that, he said, must take the form of grassroots ministry led by those on the ground through partnerships based in mutual respect, not patriarchy.
On the last day of the Dec. 13-15 pilgrimage, two carloads of pilgrims departed for Tornillo, Texas, the site of a camp that opened to house 360 unaccompanied minors and now houses 2,700. They didn’t quite reach the camp, as Border Patrol agents told them it is private property, but they got as close as possible and gathered at a fence to pray for the children in custody there: for their safety, their grieved parents and their futures.
“I’m really glad we went to the camp – I won’t call it a shelter, it’s not a shelter – it’s a concentration camp for children,” said the Rev. Stephen Carlsen, dean and rector of Christ Church Cathedral in Indianapolis, Indiana. “I felt I needed to witness what is being done in our names as Americans.
“I can’t imagine what it would be like if the U.S. border is your last hope … how people are [mis] treated and dehumanized. If this is their last hope, what must they be fleeing?”
-Lynette Wilson is a reporter and managing editor of Episcopal News Service.
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[Episcopal News Service] Shareholder advocacy is nothing new for the Episcopal Church. With an investment portfolio worth about $400 million, the church has long used some of those investments used to influence companies based on Christian principles and General Convention resolutions that set church policies and priorities.
What’s new is one of the investment tactics the church plans to implement in the new year to address gun violence.
General Convention passed a resolution in July that calls on Executive Council’s Committee on Corporate Social Responsibility to research investing in gun manufacturers to give the church a new voice in how those companies do business. The goal: “to minimize lethal and criminal uses of their products.”
“We’ve never purposely gone out and bought [shares in] what we’d consider a bad actor in order to press the company to change behavior,” said Brian Grieves, the outgoing chair of the committee, which oversees the church’s shareholder advocacy.
The resolution, B007, was proposed by Western Massachusetts Bishop Douglas Fisher, a member of Bishops United Against Gun Violence, who will take over for Grieves as committee chair in January. Fisher’s diocese is home to the headquarters of Smith & Wesson in Springfield, and in March he participated in a rally outside the gun manufacturer led by high school students in the wake of a deadly high school shooting in Parkland, Florida.
Fisher acknowledged a “sense of frustration” among anti-gun violence advocates in response to Congress’ inaction. “The federal government is doing nothing about the public health crisis of gun violence,” he said. “So where can the church engage this big issue?”
Shareholder advocacy already has produced results on the issue, such as the decision by Dick’s Sporting Goods in February to stop selling assault rifles at its Field & Stream stores and to stop selling any guns to customers under 21. The Episcopal Church, as a shareholder, was involved in the effort to pressure the chain based on the Sandy Hook Principles, named after the school in Newtown, Connecticut, where 20 students and six educators were gunned down six years ago, on Dec. 14, 2012.
The Dick’s shareholder effort was aided by a coalition called Interfaith Center for Corporate Responsibility, or ICCR, an organization to which the Episcopal Church belongs that helps religious organizations pool their shareholder power. The group has recently worked with other of its members to do what General Convention urged: buy stock in a gun manufacturing company to influence corporate behavior. Eleven Roman Catholics organizations invested in Sturm, Ruger & Co. and in May were able to pass a shareholder resolution requiring the company to produce a report documenting how it is mitigating the harmful effects of its products.
Fisher said the Episcopal Church intends to take its cue from ICCR and base its advocacy with gun manufacturers on principles developed by an anti-gun violence campaign called Do Not Stand Idly By.
Such efforts aren’t opposed to gun ownership or the Second Amendment, Fisher said. “We’re really taking the approach of, why can’t gun companies act like car companies? Car companies are already trying to make their cards safer. … That’s good business practice. Why can’t gun companies go down the same path?”
That’s a worthwhile case to make to those companies, said the Rev. Rosalind Hughes, a Cleveland-area priest who has been vocal and active in the fight against gun violence, but she isn’t sure investments are the best way to make that case.
“My personal feeling is that I would prefer that we were not investing in the manufacture of guns in the first place,” said Hughes, rector at Church of the Epiphany in Euclid, Ohio. She favors stepping up lobbying efforts to pass stricter background checks, an end to gun-show loopholes and other reform measures. Bishops United Against Gun Violence has backed such measures as well.
“The fact that we’re talking about this on the anniversary of the Sandy Hook shooting doesn’t escape my notice,” Hughes told Episcopal News Service. “And the idea that the best that we can do is to invest in the manufacture of more guns in order to influence the landscape of guns in this country that doesn’t sit well with me.”
Grieves, who will remain on the Committee on Corporate Social Responsibility after stepping down as chair, describes actively investing in such companies as just one of the alternatives available to the church as it pursues a range of policy goals.
“One size does not fit all,” he said. “It’s a strategic decision, and we’re going to have to look at how we arrive at those particular positions.”
Even if this approach gets results on gun safety, it may not be the best approach toward one of the church’s other priorities, which include climate change, the Israeli-Palestinian conflict, indigenous people’s rights, corporate board diversity and ending human trafficking.
The church already owns shares in Caterpillar and Motorola, for example, and for years has been pressing those two companies to address human rights concerns related to their contracts with Israel in the occupied territories.
“The purpose is to engage in dialogue and try to get the company to move toward making a change in its behavior,” Grieves said.
General Convention, however, stopped short of approving a blanket divestment in Israel, which some critics of Israel’s occupation of Palestinian territories have called for. Instead, bishops and deputies passed a resolution that calls on Executive Council to establish a “human rights screen” to determine the criteria that would justify divesting from specific companies based on their track records on human rights.
The church also maintains so-called no-buy lists against investing in tobacco companies, for-profit prison companies and companies that earn more than a specific percentage of their business as military contractors.
Fisher noted that affirmative investing is another approach the Episcopal Church takes, such as its support for companies doing good work in the Palestinian territories. The Bank of Palestine is one example.
On climate change, the church seeks out investments aligned with its interest in caring for God’s creation. Fisher’s diocese took the additional step in 2015 divesting from companies that profit from fossil fuels.
It’s one thing to divest from oil to invest that money in alternative fuels, Fisher said, but that approach doesn’t work well in addressing gun violence. “What would you invest in that would impact the public health crisis of gun violence?”
By investing in gun manufacturers, then, the church and its partners may be able to persuade those companies take steps that will reduce the number of gun deaths. One example would be to adopt technology like fingerprint recognition, familiar to any iPhone user, that would lock guns for everyone except the owner.
“Even if you don’t get shareholder resolutions passed, if you stay with it long enough … people start to take notice,” Fisher said. “It’s not something that gets ignored. It gets addressed.”
– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at firstname.lastname@example.org.
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[Anglican Communion News Service] Archbishop of Canterbury Justin Welby has called on the British government to establish a Joint reconciliation Unit to work in conflict zones around the globe. The archbishop made his call during a debate he led in the House of Lords on reconciliation.
Read the full article here.
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[Anglican Communion News Service] The Anglican primate of Burundi, Archbishop Martin Blaise Nyaboho, has led hundreds of people on a march through Makamba in a protest against gender-based violence. The march took place during the annual, international 16 Days of Activism, which concluded on Dec. 10 – international Human Rights Day.
Read the full article here.
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[Anglican Communion News Service] Archbishop of Canterbury Justin Welby has joined other Christian and Jewish leaders to speak out against the rise of anti-Semitism in the United Kingdom and the persecution of Christians in many parts of the world. The religious leaders, co-presidents of the Council of Christians and Jews, co-signed a letter to The Times newspaper on Dec. 13.
Read the full article here.
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[Episcopal News Service] The Episcopal Church’s longtime support for historically black colleges and universities was credited this week in a major success story in Raleigh, North Carolina. St. Augustine’s University, a school the church helped establish more than 150 years ago, announced that its accrediting agency had taken the institution off probation, indicating it finally had turned the corner on its financial struggles and enrollment decline.
St. Augustine’s President Everett Ward sounded euphoric at a press conference Dec. 11 to present the good news.
“By God’s grace, I am here today and can report to you that we have saved St. Augustine’s University,” Ward said, according to the News & Observer. In a subsequent press release, Ward touted a “turnaround strategy” that drew support from alumni, faculty students and community partners.
“I would like to especially highlight and thank the Episcopal Church for its unwavering support,” Ward said in the press release. “From Presiding Bishop Michael Curry’s letters and encouragement, to the church’s HBCU Committee and their consultants’ foundational, administrative, and advisory support, and to all who offered gifts of prayer as well as financial contributions.”
The Episcopal Church at one point supported 11 HBCUs in Louisiana, Mississippi, North Carolina, South Carolina, Tennessee, Texas and Virginia. By 1976, only three remained, and in 2013, one of those three, Saint Paul’s College in Lawrenceville, Virginia, also folded.
The two survivors are St. Augustine’s and the much smaller Voorhees College in Denmark, South Carolina. The Episcopal Church has invested millions of dollars in the two schools in recent years while also providing administrative guidance and fundraising support. Voorhees’ accreditation was not in doubt, but in 2016, the Southern Association of Colleges and Schools’ accrediting board placed St. Augustine’s on probation because of concerns about its financial security.
When the board met last weekend, the stakes were high for St. Augustine’s. Losing accreditation could have dealt a devastating and potentially fatal blow to the school. Instead, the board decided to renew St. Augustine’s accreditation for 10 years.
“It’s really a wonderful time, not only for St. Aug’s, but the church can be very proud that one of its institutions will continue to provide quality education for students and support for their families and continue to exist for the years to come,” the Rev. Martini Shaw told Episcopal News Service by phone after the announcement.
Shaw, who is rector at the African Episcopal Church of St. Thomas in Philadelphia, serves as chair of the HBCU committee of the Episcopal Church’s Executive Council. The council established the HBCU committee in 2017 to continue work begun by an HBCU task force that formed in 2015.
The church’s recent work with HBCUs coincides with an emphasis on racial reconciliation under Curry’s leadership, though Episcopal ties to these academic institutions dates back further to the post-Civil War period. Colleges and universities like St. Augustine’s and Voorhees were founded to provide educational opportunities to black men and women who were excluded from white institutions of higher learning because of segregation.
Saint Augustine’s was established in 1867 by the Episcopal Church and opened its doors the following January. The school that later would become Voorhees College was founded in 1897, and the Episcopal Church has supported it since 1924.
About 100 such schools are still open today across the United States, accepting students of all races, and some of the financial and enrollment challenges faced by St. Augustine’s and Voorhees are common among other historically black colleges and universities.
The demographics of those colleges’ student bodies are changing as well. Pew Research Center reported last year that less than 9 percent of black students attended a historically black college in 2015, down from 17 percent in 1980. Over the same period, historically black colleges and universities have become more racially diverse, with the number of students who aren’t black rising from 13 to 17 percent.
Overall enrollment at HBCUs also has been in decline since hitting a peak in 2010, when 327,000 students attended one of the colleges, according to the federal government’s National Center for Education Statistics.
The agency’s Digest of Education Statistics shows that Voorhees increased its fall enrollment that year, to 752 students, but St. Augustine’s was already beginning its downward trend, falling from the 1,529 students it had enrolled in 2009 to 1,508 students.
The decline at St. Augustine’s gained speed in the first half of this decade, with enrollment dropping to just 810 students by fall 2015. Ward was named president that year, after taking the reins as interim president a year earlier.
In 2016, St. Augustine’s logged its first enrollment increase in seven years, welcoming 944 students that fall. The number grew to 974 in 2017 but dropped sharply to 767 this fall, which the university blames on a negative article on HBCUDigest.com suggesting the university was near closure. By easing the uncertainty around its accreditation, Ward and other university officials see further opportunities to expand enrollment and academic programs.
“The relevancy of any intellectual community has got to be that you grow and advance with the changing society, because we’re producing the leaders of society here at St. Augustine’s and subsequently you have to embrace diversity,” Ward, a graduate of St. Augustine’s, told ENS in 2017 for a Q&A during the university’s 150th anniversary year.
The Episcopal Church’s financial support has helped stabilize the two schools and, in St. Augustine’s case, bring it back from the brink of losing accreditation. General Convention has approved about $2 million to support HBCUs with Episcopal ties for the past several triennia. After Saint Paul’s closed in 2013, the money was split between the remaining two colleges.
The 2016-2018 budget included $1.1 million for each college, and the same amount has been approved in the 2019-2021 budget. Separately, the church’s Development Office has worked to increase awareness of the schools within the church and to help with fundraising.
St. Augustine’s also points to improved internal controls and an increase in alumni giving in allowing the institution to end its 2018 financial year with a surplus. As they build on these successes, university officials will continue to have the support of the Episcopal Church.
“We as the church are going to continue to work very closely with them to assure that they succeed,” Shaw said. “We don’t want to lose another one of our Episcopal schools.”
Estimado Pueblo de Dios en la Iglesia Episcopal:
Hace casi un año, nosotros publicamos un llamamiento a que la iglesia examinara su historia y lograra una mejor comprensión de cómo hemos manejado o maltratado casos de acoso sexual, explotación y abuso a través de los años. En particular, pedimos escuchar las voces de la iglesia más amplia en la Convención General para que los diputados y obispos pudieran considerar tanto cómo expiar el pasado de la iglesia y formar un futuro más justo. Como seguidores de Jesús de Nazaret, como hijos de Dios con todo el mundo, no podíamos hacer menos y debemos hacer más.
En julio, la Convención General consideró 26 resoluciones y una conmemoración que abordan los asuntos que el movimiento #YoTambién (#MeToo) ha sacado a la luz, muchos desarrollados por el Comité Especial de la Cámara de Diputados sobre Acoso y Explotación Sexuales. Una de estas resoluciones, Resolución D034, suspende por tres años el canon (ley eclesiástica) que impone un plazo para iniciar procesos en casos de mala conducta sexual en contra de adultos por parte de clérigos. No existe un plazo para denunciar mala conducta sexual en contra de niños y jóvenes menores de 21 años de edad por parte de clérigos.
Como resultado de esta resolución, desde 1 de enero de 2019 hasta 31 de diciembre de 2021, los que quieren iniciar un caso de mala conducta sexual contra un clérigo podrán hacerlo, independientemente de hace cuanto tiempo ocurrió la supuesta mala conducta. Las alegaciones de mala conducta pueden presentarse al gestor en la diócesis donde ocurrió la supuesta mala conducta, o, si la alegación es contra un obispo, a la Oficina de Desarrollo Pastoral. Pueden aprender cómo comunicarse con el gestor en una diócesis buscando en su sitio web o llamando a la oficina del obispo.
Esperamos que esta suspensión temporal del estatuto de limitaciones será una manera en que la iglesia pueda aceptar los casos de mala conducta sexual en nuestro pasado colectivo. De aquí a la Convención General en 2021, los laicos, clérigos y obispos nombrados a varios grupos de trabajo por la Convención General de 2018 trabajarán en otras maneras de abordar estos asuntos, incluso un proceso de ayudar a la iglesia a involucrarse en la veracidad, la confesión y reconciliación respecto a nuestra historia de discriminación basada en género, acoso y violencia.
Agradecemos los numerosos diputados, obispos y otros voluntarios en toda la iglesia cuyo trabajo cuidadoso antes de, durante y después de la Convención General ayudan a que nuestra iglesia avance al día cuando, habiéndonos arrepentido de nuestros pecados y enmendado nuestra vida común, podamos ser restaurados en amor, gracia y confianza el uno con el otro mediante nuestro Salvador Jesucristo.
El Rvdmo. Michael B. Curry La Rda. Gay Clark Jennings
Obispo Presidente y Primado Presidente, Cámara de Diputados
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[Religion News Service] On a chilly December morning, 100 years and one week after its sanctuary opened, All Saints’ Episcopal Church, an African-American congregation with a proud history, was formally closed.
Bishop Samuel Rodman presided over the Eucharistic service in an elementary school a block away from the church, where weekly services ended more than three years ago. Several longtime members returned to read Scriptures and sing hymns. Afterward, the group of 100, including history buffs and well-wishers from North Carolina and Virginia, shared a meal of fried chicken and baked beans.
All Saints is hardly alone among mainline Protestant and Catholic congregations. Faced with dwindling members, crumbling infrastructure and costly maintenance, some 6,000 to 10,000 churches shutter each year, according to one estimate. More closures may be in the offing as surveys point to a decline in church attendance across the country.
But All Saints is an example of an even sharper decline.
Historically African-American churches across the South are fast disappearing. Some were created after the Civil War when slavery was abolished; others in the crucible of Jim Crow, when whites who had long relegated blacks to the church balcony no longer tolerated them at all.
The Episcopal Diocese of North Carolina once boasted 60 such churches. Today, a mere dozen are left and, of those, only three have full-time clergy. Epiphany Episcopal Church in Rocky Mount, N.C., closed two years ago; at least one other is in danger of shuttering next year.
Of course, African-Americans have been welcome in all Episcopal churches for years — and the presiding bishop of the Episcopal Church, Michael Curry, who served as bishop of the North Carolina diocese before leading the 1.7 million-member denomination, is black.
At Saturday’s (Dec. 8) closing service, there was a recognition that it was in part progress in race relations that has doomed African-American congregations. But there was as much tribute paid to the sacrificial work of so many pioneering black Episcopalians.
“Jesus provided those saints with the fortitude … to say, ‘We belong to the house of God,’” said the Rev. Nita Byrd, chaplain at St. Augustine’s University in Raleigh, who delivered the closing service sermon. “We are not aliens in the Christian family. We are not second-class citizens in the Episcopal Church.”
As North Carolina wrestles with the aftermath of Jim Crow — the University of North Carolina’s trustees have recommended that a racially motivated Confederate statue torn down by protesters in August be housed in a $5.3 million museum to be built on campus — there is a sense that these churches slowly fading from view also have a story to tell about the racial history of the region.
Members of All Saints hope that story is preserved.
“Not only was All Saints important to us, but to the community and the nation,” said Wilhelmina Ratliff, a middle school teacher who is one of the last six remaining members.
The church was formed in 1892 — about five years before Jim Crow made it nearly impossible for blacks to remain in white churches. It was not the first black Episcopal church in North Carolina. That honor belongs to St. Cyprian’s in New Bern, which got its start in 1866 and remains open.
But All Saints in particular benefited from, and nourished, a succession of notable black priests. Among them was Henry Beard Delany, who would become one of the first two black bishops consecrated in the Episcopal Church, in 1918. (His daughters, Sarah and A. Elizabeth Delany, told about their civil rights struggles in their 1993 best-selling book, “Having Our Say.”)
Henry Delany, who was born into slavery in Georgia, preached at All Saints for more than two decades, traveling an hour by train from Raleigh one Sunday a month.
His daughter Sarah recalled: “When Papa became a bishop, he occasionally was encouraged by a friendly conductor to take the Pullman instead of the Jim Crow car. But Papa would say no. He would be amiable about it, though. He would say to the conductor, ‘That’s OK. I want to ride with my people, see how they’re doing.’ And he’d go sit in the Jim Crow car.”
Delany helped establish a parochial school at All Saints where young African-Americans were educated. Later he worked to raise money for a new church building. Delany wanted the new building, which eventually rose on the corner of West Franklin and Front streets, to honor a late black Episcopal priest with roots in Warren County.
That priest, Thomas White Cain, was the first black Episcopalian to serve alongside white priests with equal voice and vote in the national legislative body of the Episcopal Church, the General Conference. (He died when he was swept away by a 1900 hurricane that destroyed Galveston Island, Texas.)
Delany was able to raise $1,500 for the All Saints building, which would also be known as the Thomas White Cain Memorial. Of that, $500 was pledged from among black Episcopalians across the country.
Delany and Cain are only two of a dozen trailblazing black Episcopal priests who came through All Saints or the larger Warren County, whose population to this day is estimated to be 51 percent African-American.
“These were people of remarkable achievement working under very difficult circumstances, underpaid, underresourced, willing to travel great distances to minister to far-flung congregations,” said the Rev. Brooks Graebner, the diocesan historian.
Though never large, the congregation was a vital part of the community. In later years, it operated a center for special-needs children in its basement. Scholarships from the church sent local students to college. The rectory next door was used as a shelter for victims of domestic violence.
“It was a vibrant place, full of energy and enthusiasm,” said Robin Williams, a retired juvenile court counselor who attended the church for 25 years.
The Rev. Jemonde Taylor, rector of St. Ambrose Episcopal Church in Raleigh, another historically black church, worries about what the decline of churches like All Saints might mean for recruiting black clergy.
“More than 75 percent of black priests come out of historically black congregations,” said Taylor. “Those black churches lift people up for ministry. So if we don’t have black churches, will we no longer have black priests?”
The Episcopal Church does not keep records on race, but a Pew Research survey found that about 4 percent of Episcopal Church members identify as black.
The remaining members of All Saints now attend other Episcopal churches nearby. But they are not quite ready to abandon their old home. A group is exploring the possibility of reopening the closed structure to house some kind of ministry for the community, perhaps in partnership with another group. First, it needs some repairs, which is why the closing service was held at the elementary school.
“We have hope,” said Ratliff. “We know this is not it. Everybody’s coming together on the same page. What will the rest of the story be? We don’t know yet.”
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[Episcopal News Service – Wilmington, North Carolina] Three months after Hurricane Florence made landfall along the coast of North Carolina, many are living in what feels like a liminal space. The initial chaos of the storm has passed, but the state of disorientation and uprootedness has become the “new normal.”
During his pastoral visit last weekend in the Diocese of East Carolina, Presiding Bishop Michael Curry emphasized that he had come primarily to listen to the stories of those who had been impacted, to bear witness to the recovery work being done and to call members of the wider Episcopal Church to remember that their siblings in East Carolina are still in need.
The diocese includes the coastal third of North Carolina. Over the course of his two-day visit, Curry preached at a Sunday Eucharist and attended two additional gatherings that provided opportunities for community members to share their stories and time for Curry to respond pastorally.
The first gathering was held at St. Anne’s Episcopal Church in Jacksonville, North Carolina, in the evening of Dec. 8.
At this gathering, three individuals from around the diocese shared their experiences prior to, during and in the aftermath of Florence. The thread that was woven through each of these stories was the importance of connection and caring for one another.
The Rev. Cortney Dale from Christ Episcopal Church in New Bern spoke about how her partners in ministry were invaluable during this time and allowed her to supply the essential needs of those in her community. Shirley Guion of St. Cyprian’s Episcopal Church in New Bern shared the history of her parish, highlighting what a rock it had been for so many people, and how heartbreaking it had been to evacuate and return to major damages in her church.
Pam Banta, director of the St. Anne’s Parish Day School in Jacksonville, explained how she had been unable to evacuate, but she was grateful that she had been there amid the storm because it allowed her to begin the process of providing temporary fixes for leaks in school before others were able to return.
Hurricane Florence made landfall near Wilmington on Sept. 14 with 90 mph winds, part of a particularly active hurricane season that left a path of destruction from the Gulf Coast to coastal Virginia. Florence was blamed for the deaths of 50 people.
Hurricane Michael made landfall a month later in the Florida Panhandle as an even more powerful storm with 155 mph winds, killing at least 40 people. Curry has scheduled a pastoral visit in the Diocese of the Central Gulf Coast in January.
On Dec. 9, Curry spent the morning with the congregation of St. Philip’s Episcopal Church in Southport. Due to damages to the congregation’s three main buildings, St. Philip’s is currently worshiping every Sunday in the Oak Island Moose Lodge.
Though being away from one’s church building provides a whole slew of headaches and complications, there seemed to be a lot of joy during the congregation’s Eucharist with Curry.
In his sermon, the presiding bishop emphasized the importance of remaining hopeful and continuing to dream, even if those dreams feel out of reach during times when everything around us is in disrepair.
A packed house at St. Philip's, Southport this morning, as @Pb_curry proclaimed a message of hope from Isaiah 40: “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places smooth.” #episcopal #ecdio pic.twitter.com/SQdv4TrcWS
— Episcopal Diocese of East Carolina (@EpiscopalECDio) December 9, 2018
The final gathering was another storytelling session, held in the afternoon Dec. 9 at St. James Parish, the oldest church in Wilmington.
The Rev. Jody Greenwood of Church of the Servant Episcopal Church, Wilmington, shared what it has looked like to organize relief and recovery work in the Lower Cape Fear Deanery. Like Dale in New Bern, the relationships Greenwood has built with ministries and relief organizations has helped her connect those with time and resources with those who have needs.
Lisa Richey, dean of the Lower Cape Fear Deanery, shared some of her personal story and emphasized that there are many people in the deanery who have not yet recovered from Hurricane Matthew in 2016. Just two short years later, they faced destruction once again during Florence.
– Lindsey Harts is communications coordinator for the Diocese of East Carolina. Episcopal News Service Reporter David Paulsen contributed to this report.
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[Episcopal News Service – Washington, D.C.] In the heyday of America’s space program, the Apollo 8 mission that went aloft 50 years ago this month was a first in all of human exploration, not just that of space.
Humans left Earth’s orbit for the first time and headed to the moon nearly a quarter million miles away. Just shy of three days later, on Christmas Eve 1968, William A. Anders, Frank Borman and James A. Lovell Jr. put their spacecraft into lunar orbit and became the first people to see the far side of the moon. Later that day, they became the first to see the Earth rise over the lunar horizon.
The astronauts did not keep secret their discoveries. They conveyed them from space to the people on Earth who were following their mission, and changed the way humans viewed their place in the universe.
As they came around the moon, the astronauts had a new vision of Earth, Presiding Bishop Michael Curry told a large crowd gathered at Washington National Cathedral on the evening of Dec. 11. “I wonder if, at some level, God whispered in their ears and said, ‘Behold. Behold the world of which you are a part. Look at it. Look at its symmetry, look at its beauty. Look at its wonder. Look at it. Behold your world.”
In addition to Curry, “The Spirit of Apollo” program at the cathedral featured Lovell, who also flew on Apollo 13, Gemini 7 and Gemini 12; Jim Bridenstine, NASA administrator; Ellen R. Stofan, the director of the Smithsonian’s National Air and Space Museum, and the Very Rev. Randy Hollerith, dean of the cathedral. The five were invited to explore the spiritual meaning of exploration and the unity created by the mission’s Christmas Eve broadcast and the iconic “Earthrise” photo taken by one of the astronauts.
The program at the cathedral is one of a series of “Apollo 50” events leading up to a five-day celebration, July 16–20, 2019, at the Smithsonian National Air and Space Museum and on the National Mall to commemorate Apollo 11 and the first moon landing. The museum received $2 million from the Boeing Corp. to help pay for the cathedral event and all of the commemorations.
Hollerith suggested that Apollo 8 was “a holy journey not only for what it accomplished, but for what it revealed to us about our place in God’s grand creation.”
Curry said that “some have said that that moment changed human consciousness forever,” adding that the view of Earth from space showed “that we are a part of it, not the sum total of it.”
Lovell agreed, describing how he realized that his thumb could cover up the entire Earth as he saw it through the space capsule’s window. “In this cathedral, my world exists within these walls, but seeing the Earth at 240,000 miles, my world suddenly expanded to infinity,” he said.
“Just think: over three billion people, mountains, oceans, deserts, everything I ever knew was behind my thumb,” he said. “As I observed the Earth, I realized my home was a small planet. It is just a mere speck in our Milky Way galaxy and lost to oblivion in the universe.”
Lovell, who had received sustained applause and a standing ovation as he approached the lectern to begin his remarks, said he began to question his own existence, asking “how do I fit into what I see?”
— National Air and Space Museum (@airandspace) December 12, 2018
As a near-capacity crowd gathered in the cathedral, the same waxing crescent moon hung in the sky that people on Earth saw on that Christmas Eve, and the International Space Station passed overhead during the Dec. 11 event, Stofan noted.
On Christmas Eve 1968, the crew spoke to Earth’s inhabitants in what was then the most watched TV broadcast. Anders began by describing the moon as “a rather foreboding horizon, a rather dark and unappetizing-looking place…
“We are now approaching lunar sunrise,” he then said. “And, for all the people back on earth, the crew of Apollo 8 have a message that we would like to send to you.
Anders began to read the biblical story of creation. After he recited verses 1-4 of the first chapter of Genesis, using the King James Version, Lovell read verses 5-8 and Borman read verses 9-10.
“And from the crew of Apollo 8, we close, with good night, good luck, a Merry Christmas, and God bless all of you, all of you on the good earth,” Borman concluded the broadcast. It lasted just more than three minutes and was heard by an estimated 1 billion people around the world.
The mission commander, Borman, had been scheduled as a lector for the Christmas Day service at his parish, St. Christopher’s Episcopal Church in League City, Texas, until NASA moved up the launch date. “We kidded Frank about going to such lengths — all the way to the moon — to get out of … services,” the Rev. James Buckner told NBC News in 1999.
“Apollo 8 was full of surprises. We knew we were going to the moon. But hearing the story of creation beaming down to us on Christmas Eve, even the steely-eyed flight directors in Mission Control wept,” said Stofan. “Some of our bravest pilots and sailors, riding atop repurposed weapons of war, delivered a message of peace for all humankind. That was the spirt of Apollo.”
During the cathedral program, images of stars were projected on the vaulted ceiling of the nave and celestial images covered the building’s exterior. The Cathedral Choir performed “The Firmament,” which matched singing with a recording of the historic broadcast.
The iconic photo was a scramble to capture
“Earthrise” has been credited for inspiring the beginning of the environmental movement. It was included in Life Magazine’s 100 Photographs that Changed the World issue. Anders once told NASA that the crew was just starting to go behind the moon when he looked out of his window and, “saw all these stars, more stars than you could pick out constellations from.” Suddenly “I don’t know who said it, maybe all of us said, ‘Oh my God. Look at that!'” as they saw the Earth rise.
The vision set off a scramble to record the scene as the astronauts searched for a color film camera for Anders. The transcript relays the fear of any photographer of missing the shot.
“We came all this way to explore the Moon,” Anders once said, “and the most important thing is that we discovered the Earth.”
Curry mused on God’s reaction to Apollo 8. “I wonder if when they saw it, and then later we saw it, and when they read from Genesis, if God kind of gave a cosmic smile,” he said. “And I wonder if God said, ‘Now y’all see what I see.’ God says ‘y’all.’ It’s in the King James version of the Bible.”
Episcopal Church Presiding Bishop Michael Curry on Apollo 8’s Earthrise photograph: “Some have said that was a moment that changed human consciousness forever.” #SpiritofApollo pic.twitter.com/ErHl6edScH
— National Air and Space Museum (@airandspace) December 12, 2018
Curry urged those gathered to rededicate themselves to exploration, and to the preservation of Earth.
“My brothers, my sisters, my siblings, may this commemoration be a moment of re-consecration and dedication to mount on eagles’ wings and fly, to explore new worlds, to seek out vast knowledge and then to mobilize the great knowledge of science and technology, and the wisdom of humans to save this oasis, our island home,” he said.
Curry then began to sing “He’s Got the Whole World in his Hands,” the song that had been his refrain during his remarks. The Cathedral Choir slowly joined in and, at his urging, many in the gathering began to softly sing along.
The Apollo 8 mission had many dimensions
The mission and the Christmas Eve broadcast came at the end of a very trying year for a country that was “shaken by division and civil unrest,” in Stofan’s words.
The Tet Offensive in Vietnam at the end of January had shown the falsity of official claims that the war’s end was in sight. In April, Martin Luther King Jr. was assassinated, and riots broke out in more than 100 U.S. cities. Robert Kennedy was murdered in June after a presidential campaign appearance. Anti-war protests also roiled cities and college campuses.
Officially, the mission was designed to test the Apollo command module systems and evaluate crew performance on a lunar orbiting mission. The crew photographed the lunar surface, both far side and near side, obtaining information on topography and landmarks, as well as other scientific information necessary for future Apollo landings.
It also aimed to give the United States a huge lead in the space race with the Soviet Union. The desire to beat the Soviets to the moon was precisely what made NASA decide, based on intelligence it received in mid-1968, that the U.S.S.R. might be able to send astronauts to orbit the moon by the end of that year. In August, NASA turned Apollo 8 from an Earth-orbit test flight into a lunar mission. It was dangerous, and the three astronauts were, among other things, “Cold War warriors,” Bridenstine said in a press briefing before the event.
“Their Christmas Eve broadcast reached not just almost all of America, but tens of millions of people behind the Iron Curtain where Christmas was still illegal — and they reached them with a Christmas message,” he said during the program. “That is an amazing tool of national power, of soft power. The idea that we can change the perception of people all around the world towards the United States with space exploration and discovery and science, and that’s what NASA did in the Christmas of 1968.”
The NASA administrator said the cathedral program was also about the future of America’s role in space exploration. He noted that President Donald Trump has told the country it is going back to the moon. “I want to be clear,” Bridenstine said. “We’re going forward to the moon. We’re doing it in a way that has never been done before. This time when we go, we’re going to stay.”
He described “sustainable, reusable architecture” that will utilize the resources present on the moon, including “hundreds of billions of tons of water ice at the poles of the moon.” Astronauts will repeatedly go to the moon with commercial and international partners, he predicted, because that water can sustain them, and be used to produce the rocket fuel needed to get home.
Rather than the “contest of ideas” that marked the first race to the moon, Bridenstine said this future effort’s technology will be open-sourced and available to any nation, as well as a company or private individual “that also want to plug into that architecture in a commercial way.” He also predicted that the moon effort would be replicated “in our journey to Mars.”
National Cathedral has a cosmic connection
The cathedral has long honored space travel. Its so-called “Space Window” contains a 7.18-gram basalt lunar rock from the Sea of Tranquility, donated to the cathedral by the crew of Apollo 11 (Neil Armstrong, Edwin “Buzz” Aldrin and Michael Collins). The window was dedicated on the fifth anniversary of Armstrong’s and Aldrin’s lunar landing, July 21, 1974.
Hollerith, during his opening remarks, said the cathedral is “blessed to be stewards” of the 3.6-billion-year-old rock.
In January 1986, hundreds of mourners spontaneously came to the cathedral and laid wreaths of flowers beneath the window as a memorial to the scientists and technicians that it was designed to honor after the space shuttle Challenger exploded on liftoff. Then, 17 years later the cathedral hosted the national memorial service for the seven-member crew of space shuttle Columbia, which disintegrated upon re-entry to Earth’s atmosphere on Feb. 1, 2003.
Armstrong, the first human to walk on the moon, was honored after his death in 2012 at a public service in the cathedral.
In a more prosaic vein, since 1986 a Darth Vader gargoyle, also known as a grotesque, has reigned over the dark, north side of the cathedral from its perch high on the northwest tower.
Apollo 8 headed home with big news
Shortly past midnight on Christmas morning, after just more than 20 hours and 10 orbits of the moon, the crew made history again when it ignited an engine burn to leave lunar orbit and start for home. Again, that firing had to take place on the moon’s far side, out of radio contact with mission control. People there listened anxiously for confirmation that the burn had powered Apollo 8 out of lunar orbit and toward Earth
“Roger, please be informed there is a Santa Claus,” Lovell radioed.
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– The Rev. Mary Frances Schjonberg is the Episcopal News Service’s senior editor and reporter.