Episcopal News Service

Subscribe to Episcopal News Service feed
The official news service of the Episcopal Church.
Updated: 2 hours 29 min ago

La Chambre des évêques s’engage pour mettre fin à la violence par armes à feu et à la violence sexuelle

Wed, 03/07/2018 - 1:59pm

[Service Episcopal News] La Chambre des évêques de l’Eglise épiscopale a déclaré le 7 mars que ses membres soutiendront deux grands mouvements sociaux, pour mettre fin, l’un  à la violence par armes à feu et l’autre au harcèlement sexuel, à la violence sexuelle et aux et préjugés sexistes.

Les évêques ont déclaré qu’ils « soutiennent de tout cœur et s’unissent » aux jeunes survivants de la fusillade meurtrière du 14 février à l’établissement scolaire de Parkland, en Floride, dans leur appel à mettre fin à la violence par armes à feu.

Dans une autre déclaration, ils ont dit qu’ils savaient que « l’église n’est pas à la hauteur de notre responsabilité d’écoute et de réponse » à « la réalité du harcèlement sexuel, de la violence sexiste et de la citadelle culturelle des préjugés et injustices sexistes. » Les évêques « invitent l’église à un examen plus approfondi de ce que Dieu veut pour nos relations », y compris durant la Convention générale de juillet.

Les deux déclarations ont été « adoptées » lors de leur retraite annuelle de printemps, selon des communiqués de presse délivrés par le Bureau des affaires publiques de l’église. Les évêques se sont réunis du 6 au 9 mars à Camp Allen, un camp et centre de conférence épiscopalien situé a Navasota au Texas.

Les évêques déclarent que les étudiants « choisissent la vie »
Dans leur déclaration à la suite de la fusillade de Parkland, les évêques ont noté que « à ce moment critique les jeunes de notre nation nous invitent à nous détourner du cauchemar de la violence par armes à feu pour rêver de choisir la vie. »

La déclaration approuve les objectifs des étudiants organisateurs de la Marche pour nos vies, prévue le 24 mars à Washington, D.C. Des marches de soutien sont prévues dans de nombreuses villes des États-Unis et de nombreux évêques épiscopaliens ont exprimé leur soutien à ces marches. La déclaration des évêques a réitéré ce soutien.

Ils ont également promis d’observer « une journée de Lamentation et d’action » le 14 mars, un mois après la fusillade au lycée Marjory Stoneman Douglas où 17 étudiants et adultes ont été tués.

Les évêques ont déclaré que, tout en soutenant les efforts des étudiants, « nous reconnaissons que les jeunes de couleur ont continuellement invité notre pays à faire face à la violence par armes à feu qu’ils subissent, eux et leurs communautés ». “Nous nous repentons, en tant qu’évêques, de ne avoir pas entendu leurs appels.”

Certains commentateurs ont observé que les médias et le public en général semblaient plus réceptifs aux appels pour mettre fin à la violence par armes à feu provenant de communautés majoritairement blanches. D’autres ont exprimé leurs inquiétudes quant aux préjugés racistes potentiels parmi les enseignants qui pourraient être armés, comme l’ont proposé le président Donald Trump et d’autres.

Les évêques ont déclaré qu’ils « réitèrent leur engagement à travailler en vue d’une législation sur la sécurité des armes à feu, comme notre église l’a demandé dans plusieurs résolutions de la Convention générale. »

Les évêques de l’Église épiscopale ont réagi aussitôt après avoir reçu une lettre des épiscopaliens Philip et April Schentrup, les parents de Carmen Schentrup, âgée de 16 ans, qui a été tuée dans la fusillade du lycée Marjory Stoneman Douglas. La famille Schentrup fréquente l’église épiscopale St. Mary Magdalene de Coral Springs, en Floride où leur fille était responsable d’un groupe de jeunes. Mgr. Peter Eaton, évêque du diocèse du sud-est de la Floride, a donné lecture de leur lettre  aux évêques.

« Dans notre tentative de guérir du désespoir et du chagrin, nous sommes obligés d’essayer de faire de ce monde un monde meilleur pour nos deux enfants restants et pour tous les enfants », ont déclaré les parents aux évêques, les implorant « en tant que dirigeants de l’église du Christ, d’aborder de front la question de la violence par armes à feu. »

“Nous vous demandons d’en faire une priorité pour l’église et de ne laisser que peu d’ambiguïté quant à « ce que Jésus ferait. » Le fléau de la violence par armes à feu dans cette nation, en particulier avec des fusils d’assaut militaires, est un problème de notre fait et qui est contraire au désir de paix et d’amour de Dieu. En tant que nation, nous pouvons résoudre ce problème et, en tant que dirigeants de l’église dans notre pays, nous vous demandons d’aider à ouvrir la voie. Au nom du Christ, nous vous supplions d’agir. »

Ils ont également demandé aux évêques de « venir avec nous pour défendre la vie des enfants et le ministère de l’église du Christ », lors des événements du 24 mars.

« On ne peut qu’imaginer l’exemple de leadership et de solidarité qu’une telle démonstration pourrait apporter à notre pays fracturé et divisé », ont écrit M. et Mme Schentrup.

Répondre au mouvement #moiaussi
Dans leur déclaration sur la violence et le harcèlement sexuels, les évêques notent que c’est la première fois que la Chambre des évêques s’est réunie depuis que le mouvement #moiaussi a débuté à l’automne dernier.

« Beaucoup d’entre nous ont été victimes de harcèlement sexuel et peut-être de violence sexuelle », ont-ils écrit. « Les évêques femmes connaissent l’expérience du « moi aussi ». Ainsi que certains évêques hommes. Nous vivons différemment la relation au pouvoir selon notre culture. »

La Chambre s’est engagée à poursuivre ce qu’elle a appelé « notre propre travail de réconciliation au sein de notre branche de l’Eglise de Dieu, honorant ce que nous avons appris et accompli, tout en reconnaissant la distance qu’il nous reste encore à parcourir. »

Ils ont dit que ce travail « demandera du courage. »

« Alors que beaucoup de femmes et d’hommes s’avancent courageusement pour partager la vérité sur leur expérience, des hommes et des femmes courageux écouteront, le cas échéant se repentiront et joueront un rôle actif dans la réparation de ce qui a été brisé, travaillant à changer la culture de notre église. »

La déclaration a également annoncé ce que les évêques ont appelé un « processus d’écoute lors d’une réunion ouverte à la Convention générale, afin d’entendre plus complètement les témoignages de celles et ceux qui ont été victimes de harcèlement et de violence sexuels dans l’église. » Cette session aura lieu le 4 juillet de 17h15 à 19h00 à l’endroit où se réunit la Chambre des évêques.

Le projet des évêques fait suite à la lettre du 22 janvier du Primat Michael Curry et de la révérende Gay Clark Jennings, présidente de la Chambre des députés, demandant aux épiscopaliens d’examiner durant le Carême et au-delà, la façon dont l’église a plus ou moins bien géré les cas de harcèlement, exploitation et abus sexuels. La lettre dit également qu’ils voulaient que la Convention générale discute de ces questions parce qu’ils « veulent entendre la voix de toute l’église pour déterminer le processus pour expier le passé de l’église et façonner un futur plus juste. »

Gay Clark Jennings a annoncé plus tard qu’elle nommerait et présiderait un comité spécial de la Chambre des députés sur les résolutions concernant le harcèlement et l’exploitation sexuels. Le comité aura cinq sous-comités pour préparer des résolutions sur : une théologie et une langue inclusives ; les disparités en matière de rémunération, d’embauche, de congés et de pensions ; les modifications du processus disciplinaire et de la formation du titre IV ; la vérité et la réconciliation ; et la justice sociale en-dehors de l’église. Les nominations au comité ont été annoncées il y a une semaine.

La révérende Mary Frances Schjonberg est rédactrice en chef par intérim de l’Episcopal News Service.

Tairawhiti Bishop Don Tamihere elected as primate of Aotearoa, New Zealand & Polynesia

Wed, 03/07/2018 - 12:14pm

[Anglican Communion News Service] The two existing primates of the Anglican Church of Aotearoa, New Zealand and Polynesia (ANZP) have announced that the province’s third primate will be Bishop Don Tamihere, currently bishop of Tairawhiti. The Church of ANZP is unique in the Anglican Communion in having three primates of the whole province, but with special responsibility for the three Tikangas, or geographical and cultural streams: Polynesia, Maori, and Pākehā (people of European descent). Tamihere will succeed the late Archbishop Brown Turei, who died in January 2017 at the age of 92, just two months ahead of his planned retirement.

Read the entire article here.

Archbishop of Canterbury Justin Welby presses British government on violence in DRC

Wed, 03/07/2018 - 12:10pm

[Anglican Communion News Service] The Archbishop of Canterbury, Justin Welby, has used his position as a member of the House of Lords – the upper house of Britain’s Parliament – to ask the British government how they are responding to “the escalating violence and suppression of peaceful protests across the Democratic Republic of the Congo.” Addressing government minister the Earl of Courtown march 6, Welby said he had spoken that morning to Archbishop Zacharie Masimango Katanda, primate of the Province de L’Eglise Anglicane Du Congo (the Anglican Church of Congo) about the “prevailing anarchy across the country which the central government in Kinshasa seem unable to control.” He said that the on-going war had created “two million refugees who are now living in conditions of immeasurable suffering and four million casualties over the past 20 years”

Read the entire article here.

La Cámara de Obispos promete abogar por el fin de la violencia armada y de la violencia sexual

Wed, 03/07/2018 - 7:42am

[Episcopal News Service] La Cámara de Obispos de la Iglesia Episcopal dijo el 7 de marzo que sus miembros apoyarán dos importantes movimientos sociales, uno para ponerle fin a la violencia armada y el otro para terminar con el acoso y la violencia sexuales y la discriminación de género.

Los obispos dijeron que “sinceramente apoyan y se unen” a los jóvenes que sobrevivieron la masacre escolar del 14 de febrero en Parkland, Florida, en su llamado a ponerle fin a la violencia armada.

En la otra declaración, dijeron que sabían que “la Iglesia ha descuidado su responsabilidad de escuchar y responder” a “la realidad del acaso sexual, la violencia de género y el bastión cultural de los prejuicios y la inequidad de género”. Los obispos “invitan a la Iglesia a un examen más profundo acerca de lo que Dios quiere para nuestras relaciones”, incluida la reunión de julio de la Convención General.

Ambas declaraciones fueron “aceptadas” durante su retiro anual de primavera, según un comunicado de prensa emitido por la Oficina de Asuntos Públicos de la Iglesia. Los obispos se reunieron del 6 al 9 de marzo en Camp Allen, un campamento y centro de conferencias episcopal en Navasota, Texas.

Los obispos dicen que los estudiantes están ‘optando por la vida’
En su comunicado luego de la masacre de Parkland, los obispos resaltaron que “en este momento crítico los jóvenes de nuestra nación nos invitan a alejarnos de la pesadilla de la violencia armada por el sueño de optar por la vida”.

El comunicado respalda los objetivos de los estudiantes que han organizado la Marcha por nuestras vidas, programada para el 24 de marzo en Washington, D.C. Otras marchas semejantes se esperan en muchas ciudades y pueblos de EE.UU. y muchos obispos episcopales han expresado su apoyo a esas marchas. La declaración de los obispos reiteraba ese apoyo.

Ellos también se comprometieron a guardar “un día de lamento y acción” el 14 de marzo, un mes después de la masacre en la escuela secundaria  Marjory Stoneman Douglas, en la que resultaron muertos 17 personas, entre estudiantes y adultos.

Los obispos dijeron que, si bien apoyan los empeños de los estudiantes, “reconocemos que los jóvenes negros y mestizos han llamado continuamente a nuestro país a que aborde la violencia armada que ellos y sus comunidades experimentan”, dijeron los obispos. “Nos arrepentimos de que, como obispos, no hemos atendido a su llamado”.

Algunos comentaristas han observado que los medios de prensa y el público en general han mostrado mayor simpatía a los llamados a ponerle fin a la violencia armada que provienen de comunidades predominantemente blancas. Otros han expresado preocupación acerca del potencial prejuicio racial entre los maestros que podrían estar armados, como han propuesto el presidente Donald Trump y otras personas.

Los obispos dijeron que ellos están “más que comprometidos a trabajar por una segura legislación sobre las armas tal como nuestra Iglesia ha exigido en múltiples resoluciones de la Convención General.”

Los obispos de la Iglesia Episcopal actuaron al día siguiente de recibir una carta de los episcopales Philip y April Schentrup, los padres de la joven de 16 años Carmen Schentrup, que murió en la masacre de la secundaria Marjory Stoneman Douglas. Los Schentrup asisten a la iglesia episcopal de Santa María Magdalena [St. Mary Magdalene Episcopal Church] en el vecino Coral Springs, Florida, donde su hija era líder de un grupo de jóvenes. Peter Eaton, obispo del Sudeste de la Florida, compartió la carta con los obispos.

“En nuestro intento de sobreponernos a la desesperación y el dolor, nos sentimos compelidos a hacer del mundo un lugar mejor para los dos hijos que nos quedan y para todos los niños”, les dijeron los padres a los obispos, implorándoles “como líderes de la Iglesia de Cristo, que abordaran de frente el problema de la violencia armada.

“Les pedimos que hagan de esto una prioridad para la Iglesia y dejen pocas dudas respecto a ‘lo que Jesús haría’. El azote de la violencia armada en esta nación, especialmente con fusiles militares de asalto, es un problema de nuestra propia creación y contrario al deseo de Dios de paz y amor. Como nación podemos resolver este problema, y como líderes de la Iglesia en nuestro país, les pedimos que ayuden  a mostrar el camino. En el nombre de Cristo, les suplicamos que actúen”.

Ellos también les pidieron a los obispos “venir con nosotros para defender las vidas de los niños y la del ministerio de la Iglesia de Cristo” durante los eventos del 24 de marzo.

“Uno sólo puede imaginar el ejemplo de liderazgo y solidaridad que esa actuación puede hacer en nuestro fracturado y dividido país”, escribieron los Schentrup.

En respuesta al movimiento  #MeToo

En su declaración sobre el acoso y violencia sexuales, los obispos advirtieron que es la primera vez que la Cámara de Obispos se reunía como cuerpo desde que comenzara el movimiento #MeToo en el otoño pasado.

“Muchos de nosotros hemos experimentado acoso sexual y tal vez violencia sexual”, escribieron. “Las obispas, que son mujeres, conocen la experiencia de me-too [yo también]. Algunos obispos hombres la conocen también. Vivimos con diferentes experiencias el legado cultural del poder”.

La cámara promete continuar lo que llamó “nuestra propia labor de reconciliación dentro de nuestra rama de la Iglesia de Dios, honrando lo que hemos aprendido y realizado, así como reconociendo la distancia que nos falta por recorrer”.

Ellos dijeron que la tarea “exigirá coraje”.

“Mientras muchas mujeres y hombres comparecen valerosamente para hablar de la verdad de su experiencia, hombres y mujeres valerosos escucharán y, donde sea necesario, se arrepentirán y asumirán un papel activo en reparar el quebranto, laborando por cambiar la cultura de nuestra Iglesia”, escribieron los obispos.

La declaración también anunció que los obispos convocaban a un “proceso de escucha en una reunión abierta en la Convención General para oír más a fondo los testimonios de los que han sido víctimas de acoso sexual en la Iglesia”. Esa sesión será el 4 de julio de 5:15 a 7 P.M. en el salón donde se reúna la Cámara de Obispos durante la Convención.

El plan de los obispos atiende una carta del 22 de enero del obispo primado Michael Curry y de la Rda. Gay Clark Jennings, presidente de la Cámara de Diputados, en la que llaman a los episcopales a dedicar la Cuaresma y más allá a examinar cómo la Iglesia ha manejado bien o mal los casos de acoso, explotación y abuso sexuales. La carta decía también que ellos querían que la Convención General discutiera estos temas porque “quieren oír la voz de toda la Iglesia en tanto determinamos como proceder tanto en lo concerniente a expiar por el pasado de la Iglesia como a configurar un futuro más justo”.

Jennings más tarde anunció que nombraría a un presidente de un comité especial de la Cámara de Diputados sobre resoluciones respecto a acoso y explotación sexuales. El comité tendrá cinco subcomités para redactar resoluciones sobre teología y lenguaje inclusivos; disparidades en pagos, contrataciones, licencias y pensiones; cambios al proceso disciplinario del Título IV y capacitación; verdad y reconciliación y justicia social sistémica más allá de la Iglesia. Los nombramientos del comité se dieron a conocer hace una semana.

– La Rda. Mary Frances Schjonberg jefe de redacción interina de Episcopal News Service. Traducción de Vicente Echerri.

Sewanee seeks untold story of university’s ties to slavery, segregation in reconciliation project

Tue, 03/06/2018 - 3:15pm

The University of the South in Sewanee, Tennessee, hosts a dedication ceremony May 16, 1940, for a memorial to Confederate Gen. Edmund Kirby-Smith, who also taught math at Sewanee after the Civil War. Photo courtesy of University Archives and Special Collections: The University of the South

[Episcopal News Service] Sewanee: The University of the South in Tennessee sits atop a plateau, and students interested in viewing the expanse of valley to the west are invited to hike some of the more than 50 miles of trails across the campus, known as the Domain.

Seeing those landscapes is enough to know their beauty. “The stretch of Perimeter Trail from Morgan’s Steep to Armfield Bluff affords wonderful views to the valley and into deep coves,” one professor recommended in a 2008 Sewanee Magazine article profiling the best day hikes on Sewanee’s 13,000 acres.

The names given these places, however, reflect a time when Sewanee’s early leaders openly embraced a belief in white racial superiority. Oliver Morgan was a member of one of the most prominent slaveholding families in Louisiana, and John Armfield was part owner in a leading U.S. slave-trading operation.

Both men contributed to the original founding of the university by dioceses of the Episcopal Church in 1857. Church leaders across the South who supported the new university saw it as their Christian duty to help maintain the slaveholding order, according to Woody Register, a Sewanee history professor who is leading a six-year research project on Sewanee’s early ties to slavery and segregation.

“The University of the South was founded to be the slavers’ university, to represent the interests of a slaveholding society,” Register said, and that mission was clearly seen through a Christian lens that saw slavery as morally defensible. “You can’t separate its church purposes, its religious purposes, from the social purposes of the university.”

That vision never materialized. By the time Sewanee opened its doors in 1868, the Civil War was over, and slavery had been abolished. How the University of the South recalibrated its mission in that new order is one focus of the university-sponsored Project on Slavery, Race and Reconciliation.

“I like to think of this as there being two foundings,” Vice-Chancellor John McCardell Jr. told Episcopal News Service. “One, the founding that failed, and one that succeeded.” The founding that succeeded, he added, was not driven by a desire to maintain slavery.

Even 150 years after that second founding, those who fought to maintain slavery are still honored at Sewanee, and such public honors, especially those bestowed on Confederate army leaders, have faced increased scrutiny at Sewanee and institutions around the United States in the aftermath of deadly violence at a white supremacist, neo-Confederate rally in Charlottesville, Virginia.

Those events in August sparked a national debate over Confederate imagery in public spaces. Register’s team at Sewanee, barely a month into its research, was asked to provide information supporting university administrators’ decision to relocate a prominent memorial honoring Confederate Gen. Edmund Kirby-Smith, who also taught at Sewanee after the Civil War.

Re-examining Confederate symbols, though numerous on campus, is not the sole focus of Sewanee’s project. The Project on Slavery, Race and Reconciliation, part of a coalition of three dozen universities known as the Universities Studying Slavery, aims to expand the narrative of the university’s founding and its first century beyond what can be told through Sewanee’s own archival documents.

Register’s team is “casting our net much more broadly” for new details of that untold story by examining records kept across the South in places where the university received its early financial support – including in some of the 28 Episcopal dioceses that still own and govern the university today.

The project’s work also is integrated into Sewanee’s academic life, with several students serving on the project working group.

“If we can acknowledge the past, then we can progress, so I think this is a huge step,” said Jonathan Brown, a senior who is on the Project on Slavery working group.

Brown, an American studies major, is black and grew up in Silver Spring, Maryland. He chose to attend Sewanee after receiving a scholarship and didn’t know much about the university’s history at first. In his four years there, he fell in love with Sewanee and its close-knit community while having the opportunity to learn more about its past.

With the Project on Slavery, he has helped organize some of its public events while preparing the underclassmen on the team for the work they will do in years ahead.

“I’ve loved every moment of it,” he said of his work on the project. “I’m really excited to see where it takes off.”

Silver Spring is a suburb of Washington, D.C., and Brown recalls conversations with his parents about the research Georgetown University was conducting on its historical complicity with slavery, including its sale in 1838 of 272 slaves to keep the university running.

The Episcopal Church has taken similar steps to confront its past. Presiding Bishop Michael Curry has made racial reconciliation one of his top priorities, most notably through the “Becoming Beloved Community” initiative. And General Convention has passed numerous resolutions on the subject, including a 2006 resolution about slavery.

“The Episcopal Church acknowledges its history of participation in this sin and the deep and lasting injury which the institution of slavery and its aftermath have inflicted on society and on the Church,” the resolution said, and it called on each diocese to compile evidence of that complicity.

Racial reconciliation also is a goal of Sewanee’s project, as it reaches beyond the campus to foster discussion in the community about these issues. One recent example was the Feb. 19 forum titled “Reading and Rereading History” featuring two Sewanee professors discussing symbols of racial injustice on campus. The event was held off campus to encourage a mix of students and residents to participate.

“I certainly think the what we’re doing here is consistent with what the church is seeking to do,” said McCardell, who is an Episcopalian.

Research on roots in slavery gains in urgency

Sewanee has grappled for years with how to balance an appreciation for its history with a desire to confront and move beyond its past ties to racial oppression.

A 2005 New York Times story detailed changes Sewanee was making at that time to appeal to a more geographically and racially diverse pool of potential students – changes dismissed as destructive or unnecessary by some alumni. Despite the removal of some overtly racist symbols, administrators told the Times they had no intention of getting rid of certain other landmarks that had been fixtures on the campus for decades, such as the Kirby-Smith memorial.

The university’s 2012 strategic plan also emphasized a commitment to fostering a diverse campus community, and in the 2015-2016 academic year, Sewanee created several task forces of students and faculty to study ways of fulfilling that commitment.

That effort came just as the national conversation around Confederate symbols had deepened after a June 2015 shooting in Charleston, South Carolina, in which a gunman with Confederate sympathies murdered nine people at Emmanuel African Methodist Episcopal Church.

In fall 2015, Sewanee removed a portrait of Leonidas Polk from public display. Polk was the Episcopal bishop who led the drive to create the University of the South before joining the Confederate army as a general during the Civil War. (He was killed in battle.) A portrait known as “Sword Over the Gown” shows Polk vested as a bishop but with his Confederate uniform draped over a chair and his military sword beside him.

The portrait, said to be a copy of the original, was moved from Convocation Hall to Sewanee’s archives, sparking a mix of support and criticism.

The following year, Sewanee joined the Universities Studying Slavery. McCardell and other top administrators asked Register in August 2016 to lead the Sewanee Project on Slavery, and over the winter, Register and a graduate student, Tanner Potts, drafted a plan for the six-year project that launched in July 2017.

Register expected to spend two or three years researching the history of the campus’ tributes to Kirby-Smith and other Confederate and slaveholding figures, inviting input from all sides before recommending any changes.

By fall 2017, however, the work had grown in urgency.

“We did not anticipate the way in which events would develop over the summer, and part of our mission all along was to evaluate and figure out what to do with the many, many memorials and monuments to the antebellum slaveholding order and the Confederacy on our campus,” Register said. “The events of Charlottesville accelerated the schedule for doing that.”

Other Episcopal institutions, too, have fought to keep pace with current events while assessing what to do about Confederate symbols. Washington National Cathedral had embarked on what it thought would be a two-year process of discerning whether to keep or remove images of the Confederate flag in its stained-glass windows. After the violence in Charlottesville, the dean announced abruptly last fall that no further deliberation was needed, and the flags were removed.

The clashes between hate groups and counter-protesters in Charlottesville centered around the city’s decision to take down a statue of Confederate Gen. Robert E. Lee. Soon after those clashes, McCardell said he was contacted by a descendant of Kirby-Smith asking that the memorial at Sewanee be moved to the campus cemetery, where it would be less likely to become a flashpoint for controversy.

Edmund Kirby-Smith was a Confederate general who later taught mathematics at the University of the South at Sewanee, Tennessee, where this monument to the general is located. It was moved last year from this location to the university cemetery. Photo: Caroline Carson

McCardell moved forward with that plan in the fall, after consulting with Register’s team about the history of the memorial. It had been proposed the 1920s by the Daughters of the Confederacy, but because fundraising was difficult during the Great Depression it wasn’t installed until 1940, Register said.

His team confirmed the memorial was on campus property, dispelling rumors that the land had been given away long ago. And research into the memorial’s dedication ceremony, which bore a military motif and featured display of the Confederate battle flag, indicated that Kirby-Smith was honored more for his Civil War record than for his later career as a math professor.

The university moved the memorial to the cemetery with little fanfare.

“The idea is to understand things as best we can before we act,” Register said.

Studying the past to shape Sewanee’s future

Register, a native of Alabama, graduated from Sewanee in 1980 and has taught history at the university for 26 years. (He received his doctorate from Brown University, an early trailblazer among the Universities Studying Slavery.)

As Register expanded his understanding of Sewanee’s ties to slavery and segregation, he gradually worked some of those details into his teaching and scholarly articles. About three years ago, he helped produce an exhibition Sewanee manhood called “Founded to Make Men” that foreshadowed his present worth with the Project on Slavery.

“It changed how I thought about the history of the university,” Register said.

His research suggested that Sewanee originally was conceived as a place where Southern men would be taught to be leaders of the slaveholding order in the antebellum South. He disputes criticisms that learning more about that history and its representation in present-day landmarks is a step toward “destroying the past.”

“It’s quite the opposite,” he said. “We’re trying to better understand the past, and there’s a lot here that we need to know more about.”

As examples, Register noted that some dormitories are named for Confederate military figures, such as Charles Todd Quintard, a Confederate chaplain who later became the Diocese of Tennessee’s first post-war bishop and served as Sewanee’s vice-chancellor. (Quintard is celebrated by the Episcopal Church every Feb. 16.) Another dormitory is named for Josia Gorgas, a Confederate general who later served as president of the University of Alabama.

“I think Woody’s approach to this has been quite sound and in the best tradition of academia,” McCardell said. “Let’s study the issue from all angles. … The perspective of time ought never to be underestimated. The decisions made in the heat of the moment are not necessary the wisest decisions.”

The work of the Project on Slavery has revealed how many connections to Sewanee’s antebellum roots are found scattered around the campus, sometimes in subtle ways, as with the various place names taken from the men who gave money for the university’s founding.

“The Kirby-Smith memorial is an easy one to address, in a way,” Register said. “There are others. Our campus is paved with monuments and memorials.”

Will changing the names of places on campus help achieve that goal? Register’s team is not yet ready to make recommendations, though there are a broad spectrum of options available, from changing names and moving monuments to creating digital resources that provide deeper historical context for landmarks that evoke an earlier era.

“The most important thing first is that we make this history known and not make the argument that, that was long ago and it doesn’t matter,” Register said. “It does matter, and it should matter to us today.

“And to be honest and forthright about it is critical, especially critical if you’re going to understand what having this history does for your thinking about the mission and the goals of the university.”

– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at dpaulsen@episcopalchurch.org.

Seattle Episcopalians share their stories of surviving Japanese internment in diocese’s video series

Tue, 03/06/2018 - 12:42pm

St. Peter’s Episcopal Church in Seattle, founded in 1908 by a group of Japanese Anglicans, was forced to close in 1942 because of the Japanese internment during World War II. Photo: Diocese of Olympia

[Episcopal News Service] The Diocese of Olympia has launched a video series that collects the first-person stories of Episcopalians who were among the Japanese-Americans sent to internment camps during a period of heightened xenophobia and racism at the start of World War II.

The federal policy was enacted by President Franklin Roosevelt by executive order on Feb. 19, 1942, and it uprooted 117,000 people of Japanese descent, about two-thirds of them U.S. citizens. Men, women and children were relocated out of what the government defined as the Pacific military zone along the West Coast to inland “assembly centers” and eventually relocation camps.

The forced exodus from Seattle prompted the temporary closure of St. Peter’s Episcopal Church, a historically Japanese-American congregation that 75 years later helped spearhead the Diocese of Olympia’s video series. The diocese’s videographers recorded hours of footage, interviewing 17 people for the series, “Justice Interrupted.” The result is five 10- to 15-minute videos, the first of which was released Feb. 22.

Jan Kumasaka is interviewed in the first video of the “Justice Interrupted” series.

“I was actually 4 years old, riding on the trains, which were dirty,” Jan Kumasaka says, describing in the first video how her family was taken with other Japanese families to one of the camps by railroad. “There was really no water, windows were closed. They were blacked out as we’re traveling to the first camp.”

Her family spent four months in a camp before taking advantage of an opportunity to resettle in Montana. The government would allow release from the internment camps if families were willing to resettle further inland and could find jobs, but the other families spent most of the war at camps scattered around the country, from Idaho to Arkansas.

The Japanese internment camps are a significant part of the history of the Pacific Northwest because of its large Asian-American population, Olympia Bishop Greg Rickel told Episcopal News Service, and the passage of time has not minimized the injustice.

“It’s easy to sweep it under the rug and think that we’ve moved on,” Rickel said, but “we’re living through a time where we’re, I believe, making some of the same errors in judgment of people based on some of our fears.”

He pointed to the Trump administration policies seeking to curtail immigration and refugee resettlement. The Diocese of Olympia joined the American Civil Liberties Union in filing a lawsuit in February 2017 opposing President Donald Trump’s ban on refugees from seven majority Muslim nations.

Such federal policies may not rise to the level of the Japanese internment, Rickel said, “but we’re certainly headed down some of the same roads we went down.” Some of the internment camp survivors expressed such fears in their interviews for “Justice Interrupted.”

During World War II, proponents of internment justified it as a military precaution, guarding against Japanese immigrants and Americans of Japanese descent who might secretly work to support Japan in the Pacific theater of the war. Defenders of internment also argued that it also would protect those detained from racial attacks, though such arguments were undercut by conditions at the internment camps, which resembled prisons more than safe havens.

“As four or five families with their sparse collections of clothing and possessions squeezed into and shared tar-papered barracks, life took on some familiar routines of socializing and school,” the National Archives says in an online article summarizing the Japanese relocation. “However, eating in common facilities and having limited opportunities for work interrupted other social and cultural patterns.”

St. Peter’s Episcopal Church has been highlighting some of that history since last year to mark 75 years since Roosevelt’s executive order.

The congregation was formed in 1908 by a group of Japanese Anglicans, who met in houses until raising enough money to buy property in Seattle in 1932 to build a church. When the congregation’s families were forced to relocate to internment camps, the church closed on April 26, 1942, and didn’t reopen for more than three years.

“St. Peter’s people found their faith in God and their country tested,” the congregation says in an online history. “Nevertheless, along with other Episcopalians in camp, they continued to be the church, worshiping together and persevering until the day when they could return home.”

Other historically Japanese-American congregations have similar stories of upheaval during the war, such as Christ Church Sei Ko Kai in San Francisco and St. Mary’s Episcopal Church in Los Angeles. Two priests from St. Mary’s, the Rev. John Misao Yamazaki and his son, the Rev. John H. M. Yamazaki, followed the majority of their congregation to the camps and continued to lead worship services there.

The Episcopal Church also celebrates the work of the Rev. Hiram Hisanori Kano, who ministered to fellow internees and the guards at four internment camps during the war. He is included in the calendar of commemorations known as Holy Women, Holy Men on Oct. 24.

Rickel noted how the Japanese internment’s impact on such congregations also highlights how Episcopalians have been divided too often along ethnic lines.

“We as the church, too, segregated people and still do,” he said. “We don’t come off totally innocent in this.”

The video series, then, is an opportunity to expand the Episcopal Church’s work toward racial reconciliation, Rickel said. St. Peter’s Episcopal Church, a more diverse parish today, is proud of its Japanese-American roots, and Rickel hopes Episcopalians of all backgrounds will learn more about the history of that era through “Justice Interrupted.”

“We regret the actions of our country then and pray regarding similar actions being taken today, praying that we as a people do not make a similar mistake in this generation,” he said in an introductory video for the series.

Future installments are expected to be released throughout the year, about every two months.

– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at dpaulsen@episcopalchurch.org.

Chief executive appointed to archbishop of Canterbury’s Anglican Communion Fund

Mon, 03/05/2018 - 1:09pm

[Anglican Communion News Service] The Anglican Communion Fund, an initiative of the archbishop of Canterbury to support churches and provinces around the Anglican Communion as well as the archbishop of Canterbury’s international ministry, has appointed a chief executive. Safiya Nyirongo, who has a background in international development and social enterprise, including with the international aid agency Oxfam, will take up her role on April 3.

Read the entire article here.

Child abuse inquiry begins public hearing into Church of England safeguarding failures

Mon, 03/05/2018 - 1:05pm

[Anglican Communion News Service] The statutory inquiry investigating institutional responses to child abuse in England and Wales has begun a public hearing into the Church of England’s Diocese of Chichester. The diocese is being investigated as a case study in the “Anglican Church” strand of the inquiry’s investigation into the Church of England and the Church in Wales. Today, Senior Counsel for the Independent Inquiry into Child Sexual Abuse (IICSA), Fiona Scolding QC, began the hearing by setting out the structures of the Church of England and a history of cases involving the diocese, from the 1950s onwards.

Read the entire article here.

Anglican bishop of Boga, Mugenyi William Bahemuka, predicts a Congolese genocide or civil war

Mon, 03/05/2018 - 1:02pm

[Anglican Communion News Service] In the past month, three new military bases have been established by the United Nations Organization Stabilization Mission in the Democratic Republic of the Congo (MONUSCO) in the Djugu territory of Ituri province, but it has so-far failed to stem the increasing tide of violence. Last week, 33 people were killed in an attack on the village of Maze. The bishop of Bogo, Mugenyi William Bahemuka, has said that it is “difficult to confirm” that the recent violence is an extension of ethnic and tribal conflicts. “Is it a planned insurgency that will turn out to be either a civil war or a genocide?” he asked. “Both are situations no one would like to experience. Once again we need prayer and advocacy for peace.”

Read the entire article here.

Liturgy and Music committee offers church a plan to unscramble its calendar of saints

Mon, 03/05/2018 - 11:56am

The Standing Committee on Liturgy and Music has spent the 206-2018 triennium attempting to bring order to the Episcopal Church’s calendar of commemorations. Photo: Church Publishing Inc.

[Episcopal News Service] The church’s calendar of saints has been in a state of extreme flux for years and the Standing Committee on Liturgy and Music is recommending a way for General Convention to remedy what it calls a “situation of great confusion.”

The SCLM’s proposal is contained in its Blue Book report to convention. The subcommittee report on the calendar can be found via the side navigation.

The committee said in its report that it inherited a “situation of great confusion about what the calendar of the church was, and what General Convention wanted the next steps to be.” The Blue Book report outlines that multi-year confusion.

“The SCLM’s first step was to pause, take a breath, and determine a clear narrative for where our calendar has been, what has happened to it over the past 10 years, and what General Convention asked us to do this triennium,” the Rev. Devon Anderson, SCLM chair, told Episcopal News Service.

“In some instances, the SCLM received conflicting directives from General Convention. Our Calendar Subcommittee, chaired by Liza Anderson, charted the calendar’s past course in order to interpret and engage the work we were asked to do this triennium, and propose a clear path forward for next triennium. So, what you will see in the report is clarity. We have graphs!”

The 2015 General Convention sent the SCLM 11 resolutions related to the church’s various lists of saints that it has chosen to remember and honor. Those resolutions, along with feedback from the church, led the committee to decide that it ought to prepare a new edition of Lesser Feasts and Fasts, which would better reflect the diversity of the church, and which could work in conjunction with A Great Cloud of Witnesses, which General Convention voted to “make available” at the last convention but did not authorize.

Efforts have been on-going to create a calendar that reflects the church’s diversity to replace the current list of commemorations that, in the committee’s words, “still skews overwhelmingly clerical, white, and male.” Even the process begun in 2003 that resulted in Holy Women, Holy Men added 100 commemorations, which tended to be white, male clergy.

The SCLM is recommending that convention authorize for optional use its revised version of Lesser Feasts and Fasts, which reflects what it calls “judicious pruning” of names made possible by the idea that A Great Cloud of Witnesses can include some of those names. The report said pruning is needed because convention has been “dramatically increasing the rate at which it adds commemorations, with no signs of slowing down.”

Yet, it said, Episcopalians are concerned about the sheer number of commemorations and their scope, including having multiple choices of people to honor on some days. “Given the inability of the calendar committee to bend space and time in order to create more days in a calendar year, the only solution we see is to keep the commemorations on the main calendar to a manageable number, and to use A Great Cloud of Witnesses to include an even wider scope of individuals,” the SCLM wrote.

The committee also considered the issue of the criteria by which the church decides to include people on the calendar.

“General Convention kicked the calendar back to ‘Lesser Feasts and Fasts,’ which included the criteria for inclusion in “Lesser Feasts and Fasts,” Anderson said. “It also passed a resolution directing SCLM to include former Associate Justice of the Supreme Court (and General Convention deputy) Thurgood Marshall on the calendar, with an emphatic ‘now!’

“But under ‘Lesser Feasts and Fasts’ criteria, Marshall could not be included, as at least two generations have not passed since his death in 1993. Our Calendar Committee struck the difference, placing Marshall, in addition to Pauli Murray and Florence Li Tim-Oi, on the draft calendar in brackets, and submitted a resolution that the brackets be removed and the three become a permanent part of our calendar.”

The committee recommended that convention authorize Lesser Feasts and Fasts for “optional use throughout the church,” noting that the idea of “trial use” does not canonically apply to anything other than revisions of The Book of Common Prayer. A process of “optional use” with the next iteration of the SCLM monitoring feedback will allow for refinements at the 2021 meeting of convention, the SCLM said.

The members added a caveat, saying that while they recognize the sometimes irresistible “temptation to tinker with the calendar on the floor of convention,” they generally believe that “the church will ultimately have the highest-quality document if significant revisions can wait until the church has had the opportunity to test this new volume, and if all of the anticipated necessary revisions can be accomplished organically rather than by a process of individual resolutions and amendments.”

The committee’s proposed revised Lesser Feasts and Fasts can be found here.

ENS’ previous coverage of the SCLM’s proposals on prayer book revision is here.

The SCLM plans to post on its blog a series of essays about the various projects it worked on this triennium, and will host on-line discussions there.

– The Rev. Mary Frances Schjonberg is interim managing editor of the Episcopal News Service.

Liturgy and Music committee recommends against revising The Hymnal 1982

Mon, 03/05/2018 - 10:53am

The Standing Committee on Liturgy and Music is recommending to the General Convention that it not authorize a revision of The Hymnal 1982. The committee did propose a revised and expanded collection of rites for the pastoral and liturgical needs of congregations. Photo: Mary Frances Schjonberg/Episcopal News Service

[Episcopal News Service] While the prospect of revising the Book of Common Prayer looms large over the upcoming General Convention, the Standing Committee on Liturgy and Music has also considered a number of other parts of the Episcopal Church’s worship life.

The SCLM’s entire report is posted here. Episcopal News Service has written about the committee’s invitation to the church to consider how to revise the prayer book. And, ENS has written about the committee’s proposed rememdy to what it calls a “situation of great confusion” over the church’s caldendars of saints.

Below is a summary of the rest the SCLM’s work and recommendations.

“I am exceedingly proud of the SCLM’s work this past triennium. Because the projects we received were mostly unfunded, the SCLM chose the scope of our work very carefully,” the Rev. Devon Anderson, SCLM’s chair, told Episcopal News Service. “We were determined to send complete, thoughtful and quality work back to General Convention. But more importantly, we were unified in our desire to serve as faithful stewards of the gift and tradition of our liturgy.

Book of Occasional Services

Convention told the SCLM to continue its multitriennium project of revising the 2003 edition of this collection of optional services and texts that are available for “occasional” pastoral and liturgical needs of congregations. The book includes church-year-specific things such as seasonal blessings, a Christmas Festival of Lessons and Music, and a service for All Hallows’ Eve. The committee has prepared a revision that modernizes “archaic language” and adds new material, some of it at the specific direction of convention, including rites for changing one’s name and honoring God in creation. It also includes the outline of a rite for Día de los Muertos/Day of the Dead with the hope that local communities will flesh it out. The entire proposed revision is included in the SCLM’s report and can be found here.

Racial reconciliation

Part of General Convention Resolution A182, which called on the church to address systemic racism, asked the SCLM to produce and post online a set of prayers for racial reconciliation and justice, suitable for inclusion in the Prayers of the People. A subcommittee created four sets of Prayers of the People and a Litany of Repentance and Commissioning for the Ministry of Justice and Reconciliation.

Marriage

The 78th General Convention, meeting in July 2015, changed the canonical language that defines marriage as being between a man and a woman (Resolution A036) and authorized two new marriage rites with language allowing them to be used by same-sex or opposite-sex couples (Resolution A054).

Convention charged the SCLM with monitoring the use of those rites, formally known as Liturgical Resources 1: I Will Bless You and You Will Be a Blessing: Revised and Expanded, 2015. The committee’s churchwide survey on the rites gathered 260 replies, and of those who said they have read or used the rites, just more than 50 percent ranked them as excellent, according to the SCLM’s report to convention.

After reviewing the survey results and discussing possible responses in its report, the SCLM said it thinks the rites “will continue to serve the church well in its current edition and does not recommend a further revision at this time.” It recommended to convention that the rites remain in trial use until the convention initiates a comprehensive revision of the Book of Common Prayer.

Meanwhile, a separate group, the General Convention Task Force on the Study of Marriage, has said its Blue Book report will call for continued trial use of the rites as “additions to the Book of Common Prayer” with three options. The task force will call for amendments to the rites, prefaces, and appropriate sections of the Catechism to make the language gender-neutral (i.e. “the couple”) rather than specific to a man and a woman.

The three options include continuing trial use of the rites amended as the task force recommends, adopting them at the 2021 meeting of General Convention as part of the prayer book or having that meeting of convention take some other action.

Changes to the Book of Common Prayer constitute constitutional changes and, thus, require the approval of two successive meetings of General Convention.

Hymnal revision

The committee said it “declined to act” on Resolution 2015-D060, which directed it to prepare a plan for the comprehensive revision of the Hymnal 1982. The members based their decision on the fact that they found no historical precedent in the Episcopal Church for a hymnal to be revised prior to a revision of The Book of Common Prayer. “The SCLM would like General Convention to make decisions regarding whether or not to revise the 1979 Book of Common Prayer before any further decisions are made regarding revision of the Hymnal 1982,” the members wrote in their report.

The committee also reviewed The Hymnal Revision Feasibility Study produced in 2012 by the Church Pension Group. Close to 13,000 people filled out a lengthy survey on the hymnal and the results, the authors said, showed the centrality of the hymnal to the life of the Episcopal Church. While saying their survey was not a red light to revision, the authors called for “caution before a decision is taken to go full speed ahead.”

And, the SCLM notes, the convention gave it no money to spend on devising a plan for hymnal revision.

Congregational Song Task Force

In a related matter, Resolution 2015-A060 “empowered” the committee’s Congregational Song Task Force to “further the mission of the Episcopal Church by enlivening and invigorating congregational song through the development of a variety of musical resources” and to develop and expand the work begun in the World Music Project.

The committee reported that it has developed a project to collect information from a sample of participants in each province of the church to discern which hymns and songs are being sung in parishes in the Episcopal Church. The committee calls it “a necessary preliminary step in developing further resources for congregational song.” The task force plans to convene a symposium by the end of the 2018-2021 triennium to bring together at least one participant from each province to discuss the functions of the hymns and songs they use, and identify new sources for hymnody.

The committee noted that it was given no money for this work but that it has applied for a $28,050 Constable Grant to fund this project.

Canonical and consitutional changes

The committee said collaborated with the Standing Commission on Governance, Structure, Constitution and Canons to develop what it called “an appropriate constitutional and canonical ‘vessel’ for liturgies, apart from the Book of Common Prayer,” for General Convention to consider.

It said convention has approved liturgies using a “trial use” designation added in 1964 as a way to introduce the church to new liturgical texts outside of the prayer book. However, the committee said, the use of that designation has gone beyond its intention and other monikers have also been created.

The members proposed amending Article X of the church’s constitution and a parallel amendment to Canon II.3.6 to create a system to authorize additional and alternative texts to supplement The Book of Common Prayer.

The constitutional change, which requires the approval of two successive conventions, would add a provision allowing the convention to “authorize for use throughout this church, as provided by canon, alternative and additional liturgies to supplement those provided in the Book of Common Prayer.”

The canonical change would require that whenever the General Convention uses the authority of the amended Article X to authorize alternative or additional liturgies, the enabling resolution must specify the precise texts thereof, and the terms and conditions under which such liturgies may be used.

This new structure would “lend clear canonical status to worship materials already in use by the church as well as those approved in the future and maintain the integrity of theology and ecclesiology of the Book of Common Prayer.”  The change is not intended to preempt or stop Prayer Book revision (link), the committee said. Instead, it said, it will give the church more flexibility in its approach to worship, and the General Convention a more transparent criterion for authorizing such worship.

“We also see it as an exciting opportunity to engage in a discussion of how we are formed by the way in which we worship,” the committee added.

In addition to these projects, the SCLM has also made recommendations on the church’s calendar of saints. ENS coverage of that project is here.

The SCLM is posting on its blog a series of essays about the various projects it worked on this triennium, and will host on-line discussions there. Those essays include one titled “A better way to authorize liturgical texts.”

– The Rev. Mary Frances Schjonberg is interim managing editor of the Episcopal News Service.

Newark standing committee chooses four candidates for 11th bishop

Mon, 03/05/2018 - 10:27am

[Episcopal Diocese of Newark] The Standing Committee of the Diocese of Newark on March 5 announced a slate of four candidates who will stand for election as the 11th bishop of Newark at a special convention on May 19.

The candidates are:

The Rev. John Harmon, rector, Trinity Parish, Washington, D.C., Diocese of Washington

 

 

 

The Rev. Carlye Hughes, rector, Trinity Episcopal Church, Fort Worth, Diocese of Fort Worth

 

 

 

The Rev. Lisa Hunt, rector, St. Stephen’s Episcopal Church, Houston, Diocese of Texas

 

 

 

The Rev. Scott Slater, canon to the ordinary, Diocese of Maryland

 

 

 

More information about the candidates is here.

The Bishop Search/Nominating Committee recommended the candidates to the Standing Committee, which approves the slate.

“We believe these individuals possess the skills, qualities, experience and spiritual grounding necessary for the office of bishop, and we are excited to commend them to the Diocese of Newark,” said the Rev. Joseph Harmon, president of the Standing Committee, in a press release. (Note: The Rev. Joseph Harmon and the Rev. John Harmon are not related.)

The Standing Committee also announced on March 5 the opening of a petition process by which nominees may be added to the slate. The process closes at 5 p.m. ET on March 15.

Members of the diocese will have the opportunity to meet the candidates in person at “walkabouts” to be held around the diocese on May 3-6, before the May 19 electing convention.

The new bishop’s ordination and consecration is scheduled for Sept. 22, with Presiding Bishop Michael Curry officiating.

The Episcopal Diocese of Newark comprises the northern third of New Jersey with 98 congregations in Bergen, Essex, Hudson, Morris, Passaic, Sussex, Warren and Union counties. The Rt. Rev. Mark M. Beckwith has been bishop of Newark since January 2007 and will retire in September.

For all announcements, resources and upcoming events related to the Bishop Search, please visit dioceseofnewark.org/bishop-search.

Du cœur financier de Londres à la cathédrale de Montréal

Mon, 03/05/2018 - 9:35am

Le doyen et recteur Bertrand Olivier. (Présence/François Gloutnay)

Depuis le 8 février, la cathédrale Christ Church de Montréal a un nouveau recteur et le diocèse anglican de Montréal a un nouveau doyen. Le prêtre, dont la candidature a été acceptée au terme d’un long processus de sélection, est arrivé à Montréal deux jours plus tôt. Il n’aura pris que quelques heures pour faire ses bagages car le dimanche 4 février, il célébrait la messe pour la dernière fois à All Hallows by the Tower, la plus vieille église de Londres, une paroisse qu’il animait depuis treize ans.

Celui qui remplacera John Paul Kennington, doyen et recteur depuis 2011 qui a décidé en 2016 de retourner en Angleterre pour des raisons familiales, est donc un Londonien.

Un Londonien d’adoption plutôt. Car Bertrand Olivier, 55 ans, le nouveau doyen du diocèse anglican de Montréal, est né en France, à Dunkerque, a grandi dans une famille catholique et a étudié dans un collège tenu par les maristes.

Anglophile dès son jeune âge, il passait ses étés en Angleterre. En 1986, le jeune professionnel s’est installé à Londres où il travaillait en relations publiques avant de créer sa propre boîte de communications. Dix ans plus tard, Bertrand Olivier était ordonné diacre de l’Église d’Angleterre, puis prêtre en 1997.

Organiste dans une paroisse anglicane

«À 18 ans, la religion, ce n’était pas mon intérêt le plus grand», concède le nouveau recteur, assis dans un banc de la cathédrale Christ Church de Montréal. «Et mon but n’était pas de devenir anglican. Mais ce qui m’a toujours retenu dans l’Église, c’est que je voulais jouer de l’orgue.» À Londres, il devint organiste dans une paroisse anglicane.

«C’est ainsi que j’ai mis le doigt dans l’anglicanisme. Dieu a le sens de l’humour», dit-il.

«J’ai trouvé dans la communauté où j’étais organiste quelque chose qui me rappelait d’où je venais. Cela a été une continuation dans mon cheminement. Mais je ne me doutais pas que j’allais recevoir un appel vocationnel. C’est arrivé dans une cathédrale au nord de Londres. J’ai reçu cet appel qui a bouleversé ma vie», dit-il, levant les yeux vers le ciel.

Il entreprit des études en théologie tout en continuant son emploi, qu’il quittera sans regret. Son diocèse lui confia une première paroisse située dans un quartier défavorisé de Londres. Trois ans plus tard, il s’occupait d’une paroisse qui compte beaucoup de professionnels et de jeunes familles.

Puis ce fut All Hallows by the Tower, l’église aux cotés de la tour de Londres, là où ont été décapités en 1535 Thomas More et John Fischer, tous deux canonisés 400 ans plus tard par le pape Pie XI. C’est une paroisse sans résidents, mais grouillante de monde durant la semaine. On y anime une pastorale pour les gens qui viennent travailler dans la City, le cœur financier de Londres.

Un nouveau défi

«Tout allait très bien à All Hallows by the Tower. J’aurais pu y demeurer jusqu’à la retraite. Mais cela ne me satisfaisait plus.»

C’est dans sa personnalité, reconnaît-il. «Je n’aime pas quand la vie devient trop confortable. Dieu m’appelle à faire des choses qui me mettent au défi, qui me permettent de grandir et de faire fructifier mes talents que je mets au service de tous. Je n’aime pas trop ronronner.»

Et surtout, dit-il, «je voulais réexplorer ma foi… en français».

Il connaissait déjà le précédent recteur et doyen John Paul Kennington. «On a été ordonnés dans le même diocèse. Je savais qu’il était ici et que c’était un job dont il parlait avec beaucoup d’affection.» Mais Montréal n’est pas sur son radar.

Jusqu’au moment où «la petite annonce est apparue sur mon écran». Deux fois plutôt qu’une, durant la même semaine. «Il faut que j’explore cette possibilité», s’est alors dit le vicaire de All Hallows by the Tower, dont la photographie est toujours affichée à la une du site paroissial.

«J’avais envie d’une expérience nord-américaine et d’une Église qui n’est pas majoritaire, qui n’est pas une Église d’État, si on peut dire. Je voulais vivre un ministère d’une manière différente. Je voulais parler français mais je ne voulais pas rentrer en France et perdre mon anglais.»

Au terme de deux longues conservations en ligne puis d’un weekend d’entrevue à Montréal avec le comité de sélection, la candidature du révérend Bertrand Olivier fut acceptée. «Venir à Montréal, c’est un projet qui me permet de faire une intégration d’éléments différents de ma vie et de redécouvrir ma personnalité francophone», se réjouit-il.

L’histoire

Il quitte toutefois une église historique – All Hallows by the Tower a été fondée en l’an 675! – pour une cathédrale, certes, mais âgée de seulement 160 ans.

«Beaucoup de gens sont éblouis par les églises historiques. L’histoire, c’est important, cela attire des visiteurs», reconnaît-il. «Mais ces visiteurs, ce ne sont pas forcément des gens qui viennent redécouvrir leur foi ou qui veulent la vivre. La vraie histoire, c’est celle de Jésus, une histoire qui dure depuis plus longtemps que les églises.»

«Les bâtiments sont là pour nous aider à nous rassembler, à prier», ajoute le 23e recteur de la cathédrale anglicane de Montréal. «Ce sont des tremplins. Ce qui m’intéresse, c’est de pouvoir parler de Dieu et de Jésus avec tous ceux que je rencontre. Et j’espère, de temps en temps, pouvoir transformer une vie. C’est cela qui m’importe aujourd’hui.»

Œcuménisme

Son arrivée étant toute récente, le révérend Bertrand Olivier n’a pas encore rencontré des représentants d’autres Églises chrétiennes de Montréal. Mais il souhaite tisser des liens œcuméniques car il estime que «les Églises sont toujours plus fidèles à la parole du Christ lorsqu’elles travaillent ensemble».

«Dans un monde très sécularisé, il faut rechercher ce qui nous unit, pas ce qui nous sépare», affirme le nouveau recteur.

Le nouveau doyen indique qu’il est «marié avec a same sex partner» – une des rares expressions anglaises qu’il ait utilisé durant cette entrevue qui a duré trente minutes. «Paul – c’est le prénom de son conjoint – viendra me rejoindre mais il est toujours à Londres». Il compte bien participer au débat sur le mariage entre conjoints de même sexe dans l’Église anglicane du Canada. Le diocèse de Montréal, où il œuvrera dorénavant, permet le mariage homosexuel depuis l’an dernier, même si l’Église nationale ne doit officiellement se prononcer qu’en 2019 sur cette question qui divise les diocèses canadiens.

La cérémonie d’installation du nouveau recteur et doyen aura lieu le dimanche 11 mars à la cathédrale Christ Church de Montréal. Elle débutera à 16 h.

Consortium of Endowed Episcopal Parishes names Joseph R. Swimmer as executive director

Mon, 03/05/2018 - 6:38am

[Consortium of Endowed Episcopal Parishes] At the Annual Meeting of the Consortium of Endowed Episcopal Parishes in San Antonio, Texas the organization’s Board of Directors announced it has called Joseph R. Swimmer as the Consortium’s new Executive Director. Joe, who currently serves as the Major Gift Officer at Washington National Cathedral, begins this new ministry on April 1, 2018.

“We are thrilled that Joe has accepted our call to lead the Consortium at this exciting time in the organization’s history.” said the Rev. Matthew F. Heyd, incoming President of the Consortium and Rector of the Church of the Heavenly Rest in New York City. “Our Board of Directors unanimously and enthusiastically selected Joe this week after a year-long national search while meeting at our annual conference in San Antonio.”

Joe’s most recent work has been renewing the Washington National Cathedral’s Congregation, while securing funding for earthquake repair. Baptized and formed in the faith in Oklahoma, Joe is an active citizen and leader in the Cherokee Nation. He received his BA magna cum laude from Tufts and his JD from Stanford. His studied for an MA in American Indian History at the University of Tulsa.

After practicing law in San Francisco, Joe spent many years in the corporate world. Eventually, Joe spearheaded fundraising for legal nonprofits in the Bay Area. Joe will be based in Washington, D.C. where he resides with his husband, Tarak Patel. “I am honored and humbled by the Board’s call to lead the Consortium and build on the firm foundation laid over the last almost forty years. Together with the Board of Directors, membership and other stakeholders, we will continue as a resource and catalyst in the ministries of our members.” He added, “We will explore where the Holy Spirit is leading the Consortium in its work of building up the Episcopal Church and doing the work of the Gospel. Our strong position and continuing growth in ministry offer wonderful possibilities in the years ahead as we take this venerable organization into its next dynamic phase.”

Cary Kelly, chair of the Consortium’s Executive Director Search Committee and past President, stated that “The search committee, comprised of Consortium members, designed a diligent and prayerful process to identify a faithful and strategic partner for the board and advocate for our members. She added “over forty applicants from across the Church came forward and we are deeply grateful for their participation. Joe proved himself to be the one to help lead this organization that we love to the next expression of its
mission.”

The Rev. Luke Back, immediate past President of the Consortium and the new Rector of Church of the Holy Spirit in Lake Forest, Illinois noted that Joe will be a partner with the Board of Directors and the Consortium’s whole membership in developing a “strategic narrative” for our next chapter. “Joe’s deep love for the Church, coupled with his passion, strategic sense and collaborative leadership style will serve to build up the Body of Christ by supporting the work of our parishes and seminaries. This is an exciting time for the
Consortium.”

Joe succeeds Cynthia Cannon McWhirter, who has served as the Consortium’s Executive Director since 1999.

The Consortium of Endowed Episcopal Parishes’ mission is to celebrate, inspire and equip its member parishes, seminaries, and other Episcopal institutions for effective leadership, stewardship and transformation in the Church and in the world. For more information, visit the Consortium’s website at www.endowedparishes.org, on Facebook or Twitter @endowedparishes.

Texas church sees ‘the kingdom at work’ in longtime wheelchair ramp outreach

Fri, 03/02/2018 - 2:25pm

St. Mark’s Episcopal Church in Corpus Christi, Texas, has built 218 wheelchair ramps since 2001 through its outreach ministry Access Plus, now led by Doug Wayland, center with sunglasses on his hat. This ramp was completed in April 2017 for Vicenta Merida, standing right of Wayland. Photo: Doug Wayland

[Episcopal News Service] Episcopal congregations have plenty of tools they can add to their outreach toolboxes: canned goods, used clothes, a warm meal, a place to sleep, coins for the laundromat, backpacks for students and sometimes just the patience to listen.

At St. Mark’s Episcopal Church in Corpus Christi, Texas, the tools of outreach include actual tools. But no carpentry experience is necessary.

“Anybody who can operate a battery-power screwdriver can help us,” said Doug Wayland, who leads the congregation’s Access Plus outreach ministry.

For 17 years, Access Plus volunteers have gathered at least once a month to build wheelchair ramps for residents in need, and the ministry is still going strong. With 218 ramps completed, Access Plus is increasing the number of projects it takes on this year after receiving $12,000 from a local foundation.

Access Plus assembles its wheelchair ramps in 8-foot sections, with a steel end piece bringing the ramp to ground level. This ramp was completed in September 2014. Photo: Doug Wayland

That money will pay for a lot of ramps, with the typical ramp only costing $150 to $600 in materials. As for who is served, there is no typical ramp recipient. A boy suffering from bone disease and an elderly woman with a walker will both benefit from the improved access and mobility that the ramps provide.

The work reminds Wayland of the passage from Matthew 25 in which Jesus says serving “the least of these who are members of my family” is service to God.

“When we’re doing this, we’re doing this for the Lord,” he said.

St. Mark’s is one of five Episcopal churches in and around Corpus Christi, a city of more than 300,000 people, and each congregation has supplied volunteers for Wayland’s Access Plus team, as have congregations from other Christian denominations. The Rev. John Hardie, rector at St. Mark’s, makes a point to describe the builds as ecumenical events.

Access Plus volunteers work on a wheelchair ramp project in 2013. Photo: Doug Wayland

“There’s just a lot of joy in working together. We take so much pride in having people from other congregations come and work with us,” Hardie said. “It feels like the kingdom at work, in simple, basic ways.”

Outreach has been a major part of St. Mark’s identity since the congregation formed in 1986 as a church plant. One of its founding principles was that 10 percent of annual income would be devoted to outreach. Thirty years later, that now adds up to $35,000 to $45,000 a year invested in Access Plus and the church’s various other ministries.

Hardie became rector in 1999, and the idea for Access Plus developed during a trip to Diocese of West Texas offices in San Antonio with parishioner Dik Johnson, a Navy veteran who had lost the use of his legs due to a spinal defect.

As adept as Johnson was at navigating in his wheelchair, the restaurant where they stopped for lunch and the diocesan offices still were not as accessible as they could have been, Hardie said. Later that day, on the road back to Corpus Christi, they began to talk about Johnson’s experiences.

“I asked Dik, do people here in town need a lot of help with accessibility into their homes?” Hardie said. “Do you think there’s a lot of impoverished people that struggle with that? He looked at me like I had two heads and said, ‘Of course.’”

Out of that conversation, Access Plus was born in 2001.

“It was just a Holy Spirit moment, when both of us felt that God’s asking us to do this,” Hardie said.

They enlisted another parishioner, Jerry Pierce, who was an engineer by trade. He and others at the church had been involved with Habitat for Humanity projects, but they were looking for a new ministry to call their own. Pierce led the design and construction of the wheelchair ramps. Wayland joined the team later that first year.

The “Plus” in the ministry’s name initially was meant to encompass other handyman services, such as painting homes and mowing lawns, but the work of Access Plus never broadened beyond the wheelchair ramps.

“What the ‘Plus’ became, and has become more recently, is just the way we involve more people,” Hardie said.

A Roman Catholic church group, for example, asked to help build one of the ramps to broaden its own outreach ministries. And St. Mark’s team taught a Rotary Club how to make the ramps, and the club now makes about 10 ramps a year, Wayland said.

From the start, the goal for Access Plus has been to construct at least 12 ramps a year, with a team of a half dozen or more volunteers gathering on third Saturdays for their monthly projects. Johnson was a constant presence at the worksites until his death in 2011. He was known for bringing doughnuts around for the volunteers.

“Dik never met a stranger,” Hardie said. “And he had a way of turning people toward service and love. He was a remarkable man.”

Pierce moved to the Houston area after he retired a few years ago, and since then, Wayland has taken the lead. Wayland maintains a list of at least 30 people who are waiting for one of Access Plus’ ramps. As he makes his way through the list, he visits each home to determine what size ramp his team will build.

The rule of thumb is a foot of ramp for every inch of vertical drop. If a resident’s steps are 24 inches high, that will require a 24-foot ramp. An 8-foot section costs about $150, and Wayland’s design also includes a flat section at door level, as well as in the middle of the ramp if the ramp includes turns.

Each inch of vertical drop requires a foot of ramp so the decline isn’t too steep. This ramp was completed in February. Photo: Doug Wayland

Wayland, also retired now at 62, fills up the church’s enclosed trailer with the necessary boards, plywood, screws and galvanized steel (for the ends of the ramps) that he picks up from MG Lumber in Corpus Christi. All of the cutting and assembly happens at the worksite, and even with that labor, most of the projects are completed in a matter of hours.

“We start at 8 o’clock in the morning, and we’re usually always gone at 1 o’clock in the afternoon,” Wayland said.

Smaller ramps take even less time. Access Plus’ project No. 218 was a three-foot ramp that Wayland made by himself Feb. 28 in his garage and installed at the house of a local woman.

“Doug is an energetic servant of the lord,” Hardie said. “If he finds a project that’s not too big, he tries to shoehorn a second one in.”

Access Plus crew members joke around at a worksite in May 2014. Photo: Doug Wayland

The 2017 budget for Access Plus was about $8,000 from the church’s pool of outreach money. This year, Wayland’s team hopes to take on 20 projects with the money it received from the Ed Rachal Foundation.

Every project concludes with a blessing. Hardie said the people receiving the ramps are asked if they belong to a local congregation and have a pastor they wish to invite to say the blessing. It need not be an Episcopal priest, but if no one else is available, the blessing is led by the Rev. Bruce Wilson, who serves as the Access Plus chaplain.

The need for these wheelchair ramps is “enormous,” Hardie said, and since a local TV station aired a news report on the ministry in February, Wayland has added two dozen additional names to his waiting list. “There’s no shortage of people asking for help,” Wayland said.

Among the people Access Plus has helped are a man who lost both legs above the knees, a couple who both use walkers, a Vietnam War veteran who suffered a stroke, a girl struggling with the effects of multiple sclerosis and a child suffering from brain cancer.

He has been amazed by some of the obstacles people in wheelchairs have to clear just to get into their homes. One woman who had lost one of her legs showed him her elaborate routine, which involved pushing her body out of the wheelchair and positioning herself backward and halfway inside the doorway, so she could pull the chair in with her over the step.

A mere 4-inch step may not seem like a challenge to an able-bodied person, Wayland said, but “to some people it is.”

– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at dpaulsen@episcopalchurch.org.

Oceania Anglican primates gather for first of pre-Lambeth Conference regional meetings

Fri, 03/02/2018 - 1:47pm

[Anglican Communion News Service] Primates from the four Anglican provinces in the Oceania region gathering for their annual meeting in Fiji today will be joined by the archbishop of Canterbury, Justin Welby, and the Secretary General of the Anglican Communion, Josiah Idowu-Fearon. The meeting is the first of five regional meetings of primates being held over the next two years in the run-up to the Lambeth Conference in 2020. The meetings were one of the outcomes of last October’s primates meeting in Canterbury Cathedral. The primates will also be joined by Phil George, the chief executive of the Lambeth Conference Company, which has been established to run the conference.

Read the entire article here.

Anglican Inter Faith Commission looks to create regional, provincial, diocesan networks

Fri, 03/02/2018 - 1:45pm

[Anglican Communion News Service] The Anglican Communion’s new Inter Faith Commission has held its first meeting and agreed a number of steps to implement its mandate – including the creation of a series of Inter Faith Networks across regions, provinces and dioceses. The Commission was requested by the Primates of the Anglican Communion at their meeting in Canterbury in 2016 and affirmed by the Anglican Consultative Council at their meeting in Lusaka the same year.

Read the full article here.

Jerusalem’s churches wait to hear details of Israeli prime minister’s tax and land announcement

Fri, 03/02/2018 - 1:45pm

[Anglican Communion News Service] Bank accounts belonging to the Anglican diocese in Jerusalem remain frozen with a tax demand still outstanding, despite an announcement yesterday that the controversial new municipal taxes would be put on hold. Greek Orthodox, Catholic and Armenian leaders closed the Church of the Holy Sepulchre last week as tensions rose over the controversial tax introduced by the Mayor of Jerusalem, Nir Barkat. The doors were opened this morning after a spokesman for Israeli Prime Minister Benjamin Netanyahu announced that he had set up a task force to negotiate a solution with the churches.

Read the entire article here.

Pages