[Episcopal Church Office of Public Affairs press release] The Task Force for Reimagining the Episcopal Church (TREC) has presented its final report to the 78th General Convention and to the Church, and for inclusion in Reports to General Convention, commonly referred to as The Blue Book.
Also on Dec. 14, TREC also released A Word to the Episcopal Church about its final report.
TREC’s work was directed by Resolution C095, which was approved by the 77th General Convention in 2012, with the specific task of preparing recommendations to the 78th General Convention for reimaging and restructuring the church.
The Episcopal Church’s 78th General Convention, June 25-July 3 will be held at the Salt Palace Convention Center in Salt Lake City, Utah.
The Episcopal Church’s General Convention is held every three years, and is the bicameral governing body of the Church. It is comprised of the House of Bishops, with upwards of 200 active and retired bishops and the House of Deputies, with clergy and lay representatives elected from the 109 dioceses of the Church, at more than 800 members.
[Episcopal Diocese of Western New York] Bishop R. William Franklin of the Episcopal Diocese of Western New York and Bishop Richard J. Malone of the Roman Catholic Diocese of Buffalo are asking members of their respective churches to do what they can to insure that the new economic growth and opportunity in Western New York is shared among all people.
The joint pastoral letter, co-written by both bishops, was issued on the Third Sunday of Advent, Dec. 14. It is believed to be the first joint pastoral letter in the history of the two dioceses. [The complete text of the letter is here].
“A new generation of Western New Yorkers is envisioning new opportunities and making them a reality. With regard to education, medicine, technology and quality of life, this is the time for which we have all waited and prayed and worked. This wave of prosperity benefits not only the city, but the entire region,” they wrote. “Yet at this time not everyone is benefiting. Blacks and Hispanics still live in poverty in greater proportion than do other groups in our population. Children still go to bed hungry. Jobs and security elude too many families. And because some are left out and locked out, the rest of us are poorer. We fail to benefit as much as we might from this new golden age.”
In announcing the letter, Malone explained that their goal “is really to raise consciousness among our own parishioners, both in the Catholic and Episcopal dioceses. Perhaps in a humble way to suggest, here is a lens that the two bishops are providing to which we as Christians can look, both at the reasons for hope right now with the development happening in our area, but also to see the challenges and opportunities to make sure what is happening becomes inclusive of the broad spectrum of our people.”
“I think we’re saying this is a great moment of renewal for Buffalo and the region, but it’s also a moment of renewal of Christian values, of dignity and opening dignity to all people,” Franklin added. “We are speaking as bishops to our own people, but we’re also speaking to business and political leaders to say, ‘Let us not lose this opportunity to create a new city, which is beyond a new city of hotels and apartment buildings, but a new city of justice.’ We think it’s a fantastic opportunity for growth, not just economically, but spiritual growth for our region.”
“This is consistent with both our churches’ teachings for centuries,” Malone said. “It speaks to the relationship of the church with the modern world. We see it as a time for breaking down barriers and answering the question, ‘Who is my neighbor?’”
“Too many barriers remain,” said Malone. “It is like there is a wedge in the community.”
In the City of Buffalo the poverty rate in 2013 increased to 31.4% overall according to the U.S. Census Bureau. Even more shocking is the 50.6% poverty rate reported for children under the age of 18.
Overall poverty rates in some of the region’s more rural counties are also high — 19.1% in Chautauqua, 17.2 in Cattaraugus and 17.1% in Allegany.
“We are really talking about a wall that we sometimes forget,” said Franklin. “This moment of economic opportunity allows us an opportunity to address that wall and say that all can rise together. This is part of the message of the Gospel.
“Economic opportunity leads to human dignity. That’s a reality,” he said. “So it’s a spiritual value to open the workforce to a more diverse population. It’s good business, because it’s opening a perspective of people who may be left out of a boardroom or a workplace.”
The bishops acknowledge that many people are already reaching out to less fortunate people. But great needs remain — needs that must be addressed in our spiritual lives, community circles, the business sector and the civic arena. Franklin cited Terry Pegula and his wife Kim as two businesspeople who strive to make their workforce inclusive of women and minorities. The Pegulas own three sport franchises in Buffalo, the Buffalo Sabres, the Buffalo Bandits and the Buffalo Bills. They are also the developers of the new HarborCenter in Buffalo’s Waterfront district.
“Every single Christian, whether they are in a position of leadership or not, I think, is called upon to tend to the concerns we put out there, said Malone. “This is to support those who are already moving in that direction and also to stimulate the attention and commitment of others.”
The bishops envision this letter being a springboard for conversations in parishes.
“A letter like this one, I think, is an invitation to everybody who reads it and those who have written it, to an ongoing examination of our own consciousness around these issues,” Malone said.
“It’s probably never happened between our two dioceses, and probably rarely happened in any other parts of the United States, that an Episcopal bishop and a Roman Catholic bishop have issued a joint pastoral,” said Bishop Franklin. “That has an importance because when bishops issue a pastoral like this, we’re saying you really need to read this or make this available. It’s a solemn moment when two bishops speak like this. I think the fact that we feel comfortable to speak together is a sign of the kind of energy that we want our region to project. We’re trying to symbolize bringing our communities together to speak together, so that in other ways communities may be brought together.”
Sharing the same Gospel values and deep love and concern for their adopted home paved the way for the writing of the letter.
“It’s a chance to strengthen the human community that is the common factor. Generally, [our two dioceses are] the same territory with the same issues, the same challenges, and the same opportunities and hopes,” Malone explained. The Episcopal Diocese of Western New York includes New York State’s seven most western counties: Cattaraugus, Chautauqua, Erie, Genesee, Niagara, Orleans and Wyoming. The Roman Catholic Diocese of Buffalo covers the same seven, plus the largely rural Allegany County.
The genesis of the letter began months ago. That it is issued now, when streets in many American cities are filled with protestors seeking racial equality and justice, is a coincidence.
Today’s protests take Franklin back to his childhood in segregated Mississippi in the 1950s. It was, he says, illegal for him to interact with half the population of his state. In the face of laws that forbade black and white citizens from sitting down together in public places, his grandmother organized meals in her home that brought individuals of both races together.
“As a boy I saw black and white holding hands together at my grandmother’s dining room table, so in a way I am following the inspiration I already saw in the 1950s of holding out our hands to one another.
“We’ve come a long way in our region and in our churches,” Franklin added, “and yet [Bishop Malone and I] are saying the job is not over.”
[Seminary of the Southwest press release] Academic Dean Scott Bader-Saye has announced the appointment of Alison O’Reilly Poage to serve as interim director of the Booher Library at Seminary of the Southwest in Austin, Texas. Poage’s presence “will strengthen our current library staff, provide fresh eyes in a time of transition, and allow the search committee to continue its work with confidence that the library is fully staffed and in good hands,” according to a seminary press release.
Poage served most recently as director of the Cutchogue New Suffolk Free Library in Cutchogue, New York. She has lived in Austin before, having worked for the Austin Public Library system from 2007-2010. She received her Masters of Library Science from City University of New York in 2001.
“She brings great experience, enthusiasm, and vision to this position, and I am sure she will assist us well in her time here,” said Bader-Saye.
Poage will begin her work at Southwest on Jan. 5, 2015.
[Washington National Cathedral] A Prayer Vigil for All Victims of Gun Violence was held on Thursday, Dec. 11 from 3 to 4:30 p.m. at Washington National Cathedral. The interfaith vigil marked the second anniversary of the shooting at the Sandy Hook Elementary School in Newtown, Connecticut. Presented by Faiths United against Gun Violence, States United to Prevent Gun Violence, the Newtown Foundation, and Washington National Cathedral, the service was the flagship vigil among more than 195 vigils in 35 states across the country last week.
Victims and family members of gun violence gathered at the cathedral from more than 18 states and the District of Columbia to remember those lost and injured by gun violence, to give visibility to the more than 60,000 gun violence deaths in the United States since the shooting in Newtown in 2012, and to re-commit to the urgent work of stemming this national epidemic.
According to recent statistics, there have been at least 95 school shootings, including fatal and nonfatal assaults, suicides, and unintentional shootings, since the shooting in Newtown, Connecticut. In the two years since Newtown, there has been nearly one school shooting per week.
Participants included victim family members, community and organizational leaders, and interfaith leaders. Music was offered by the choir Mosaic Harmony and by composer/pianist Doug Hammer and cellist Velleda Miragias. The Rev. Matt Crebbin, senior minister of Newtown Congregational Church, offered the Prayer of Gratitude and Grace.
The Rt. Rev. Mariann Edgar Budde, bishop of the Episcopal Diocese of Washington, and the Very Rev. Gary Hall, dean of Washington National Cathedral, hosted the service.
Iglesia Santa Cruz
San Pedro de Macorís, Dominican Republic
12 December 2014
The Most Rev. Katharine Jefferts Schori
Presiding Bishop and Primate
The Episcopal Church
Several years ago I visited a Diocese on Ash Wednesday. I have powerful memories of that day, kneeling in the front of the church to put ashes on the foreheads of a long line of three year olds. Those children were very solemn. They were also very clearly at home in that school – and they knew they were loved. The teachers who cared for those little ones day after day had given many cups of cold water and other acts of service, and they were certainly being rewarded every day, in the love shared with those children.
Jesus says that anyone who cares for one of the little ones receives the Lord himself. We meet God in our neighbors, whether they are children, the poor, or someone whose life has gone awry. When we discover a person in difficulty, or respond to a need with compassion, we meet the God who is love.
The people of this island have a long and difficult history. Most of the original inhabitants died of disease and violence when this was a French and Spanish colony. Their descendants struggle to understand their common history and their relationship as children of the same God and the same land, even when they speak different languages. The injustices of centuries are still being played out as some try to prevent others from having the basic stuff of life – whether it’s a name and identity, education, or the ability to work and marry.
Jesus’ words about enemies are haunting in the current season – ‘your enemies will be those of your own household’ he says. Who are the members of our household? Does he mean the people who live on the other half of the island? Are they people who speak a different language? Or are they our own relations who try to drive out strangers or people with a different heritage?
The sad truth is that division within families and communities is as old as Cain and Abel. As Christians, we’re meant to bridge those divisions, to build connections of solidarity with those who need cold water or a place in this world, even if it makes enemies of those closest to us. Jesus is challenging us to see that our primary loyalty is to those in need. That offends our primal sensibilities when family or friends call on us to serve only them or support their sense of fear and scarcity. We find Jesus in the suffering, the poor, the despised and beaten. Go there, he says, and answer their cries. You will find Jesus, and you will find your life, given back to you – full measure, pressed down, and overflowing – that is abundant life.
Who are the little ones around you, crying out for cold water? How are the children in your community? In Africa, among the Masai tribe, that is a traditional greeting – “how are the children?” If the children are well-fed, healthy, learning and growing, then the whole community is undoubtedly healthy and whole – and saved. That’s the reward or blessing that Jesus speaks about.
What if we asked the same about all the people? How are the least of these, how are the little ones, how are the forgotten and hungry? It does tend to cause some upset when we start looking after strangers who are hungry. It happens every time the church starts talking about justice and immigration policies. We discover that some in the church, and plenty of people outside it, begin to think they are being personally threatened. As if greater justice for some means that other people are going to lose their access to justice. It’s not a game where there is just one winner. In God’s economy, when justice increases, everyone benefits. The Reign of God is coming when the children are well, and the forgotten are reintegrated into the community, and the hungry enjoy a feast, and all who lived in scarcity have found abundance.
For the love of God, keep asking, “how are the children, how are the children of God here?”
[Episcopal Church Office of Public Affairs press release] In the next four months – January 1 to April 30 – The Episcopal Church will witness one new bishop coadjutor, the elections of three bishops, and the consent process of one bishop.
February 28: Diocese of West Texas, Bishop Suffragan David M. Reed, elected October 25, pending successful approval of consents, will be recognized as Bishop Coadjutor
During January – April, three bishop elections are scheduled:
January 31: Diocese of Southeast Florida
February 21: Diocese of Central Gulf Coast
March 14: Diocese of Central Pennsylvania
Canonical Consent Process
Currently there is one canonical consent processes underway for January to April. The deadline is:
March 18 – Bishop David M. Reed, elected Bishop Coadjutor of the Diocese of West Texas on October 25
The Episcopal Church: www.episcopalchurch.org
Diocese of Central Gulf Coast www.diocgc.org
Diocese of Central Pennsylvania www.diocesecpa.org
Diocese of Southeast Florida www.diosef.org/
Diocese of West Texas http://www.dwtx.org/
[Episcopal Peace Fellowship press release] Responding to the release of the U.S. Senate’s findings of brutal torture of prisoners following 9/11 by the CIA, the Episcopal Peace Fellowship (EPF) calls for the prosecution of those responsible on all levels.
“The long-awaited and no doubt redacted in places release of the U.S. Senate’s investigation into our horrific treatment of Guantanamo Prison inmates violates both the Gospel and the Constitution of our country,” said the Rev. Allison Liles, EPF executive director.
“When Jesus told us to love our enemies, I don’t think he meant we should torture and kill them – and then attempt to hide the horror. The incessant CIA torture of prisoners in both Guantanamo and the secret U.S. dungeons throughout the world shreds our nation’s Bill of Rights,” she said.
“It is very troubling that our nation now joins countries like China and North Korea – who we have justifiably called out for decades – in its unspeakable mistreatment of people. All those who created a culture of prisoner torture in the wake of 9/11 must be held responsible – no exceptions.”
“The International Convention on Torture, which the United States has ratified, holds everyone accountable from the torturers, to policy makers, to those who define the policies and implement them. EPF expects our leaders to pursue our moral and legal obligations under the Convention,” said Liles.
[Episcopal Church Women press release] The Episcopal Church Women (ECW) National Board Memorial Scholarship Fund was recently established with a gift of $50,000 from the board. Those women who wish to engage in graduate study in areas related to church work, special ministries, and helping professions are eligible to apply for scholarship grant awards.
Scholarship applicants may apply for a $3,000 maximum annual award for a period of up to 3 years. Applicants must complete an application form and submit a recommendation from a clergy member of The Episcopal Church. Completed applications are due March 31, 2015. Awards will be announced at the 2015 Triennial Meeting in late June.
Contributions made to the Memorial Scholarship Fund during the 2012-2015 Triennium will be specially recognized at the 2015 Triennial Meeting. Contributions should be made payable to DFMS with ECW Scholarship Fund in the memo line and mailed to Kathy Mank, ECW National Board Treasurer, 9559 Kelly Drive, Loveland, OH 45140.
An application form is posted on the ECW National Board website along with an Information Sheet describing the Scholarship Fund.
Questions please email Kathy Mank at firstname.lastname@example.org.
[Episcopal News Service] Llevar a cabo la visión de Dios de una creación renovada “que respete la dignidad y la belleza de toda persona individual en este planeta” puede ser una meta tremenda, pero el Rdo. Mark Barwick vive en función de ese sueño de un mundo reconciliado.
Radicado en Bruselas, Bélgica, el sacerdote episcopal dice que su trabajo como asesor político de Derechos Humanos sin Fronteras (DHSF), una organización no gubernamental y no religiosa, “es parte de esa recreación y renovación de las sociedades humanas”.
Como sacerdote asociado de Todos los Santos [All Saints] en Waterloo, y vicario de una pequeña congregación en Charleroi —parroquias en Bélgica que forman parte de la Convocación de Iglesias Episcopales en Europa— Barwick siempre ha encontrado la necesidad de que su fe se exprese a través de la justicia, la paz y la dignidad humana para todas las personas. “Una fe que no esté vinculada a estos valores carece de interés para mí”, afirma “[El apóstol] Santiago dijo que la fe sin obras es muerta. La fe sin un auténtico compromiso con la dignidad humana no es creíble”.
Fundada en 1989, DHSF colabora estrechamente con muchas instituciones europeas, en particular con el Parlamento Europeo, en organizar conferencias estratégicas y talleres de capacitación, en buscar y compartir información y en trabajar directamente con los responsables de la política en multitud de asuntos que atañen a los derechos humanos.
La Unión Europea, compuesta por 28 estados, “es fundamentalmente un proyecto de pacificación, para crear un comunidad de naciones más humana y basada en la justicia, la dignidad humana y el respeto a los derechos humanos fundamentales”, expresa Barwick, de 58 años, mientras bebe café a sorbos junto a la estación del metro Schuman, a la sombra del Parlamento Europeo.
“La UE como la conocemos hoy nació de la guerra. El siglo XX fue la escena de una terrible brutalidad”, dice. “Bélgica fue un campo de sangre”.
Luego de la segunda guerra mundial, una convergencia de naciones europeas se unió para decir ‘no más’ al derramamiento de sangre ‘y para explorar las formas de crear una integración política y económica que tenga sentido en nuestra diversidad y que pueda formar una comunidad más próspera y pacífica”, dice Barwick.
Esta fue la visión de Robert Schuman —el político francés de mediados del siglo XX que le da nombre a la estación del metro Schuman— que está muy vigente en la actualidad cuando los derechos humanos se sitúan como una primera prioridad para la Unión Europea, la cual convirtió a DHSF —miembro activo de la Red de Derechos Humanos y Democracia— en un instrumento clave de asesoría y orientación mientras prepara debates políticos y estableces normas a seguir.
La libertad de cultos y creencias, la promoción de la democracia y el imperio de la ley son importantes prioridades de DHSF, y muchos responsables de [la política] europea encuentran inapreciable la labor de la organización en estos terrenos, agrega Barwick.
Por ejemplo, recientemente, DHSF colaboró con otros [organismos] al objeto de ofrecer [talleres de] capacitación sobre libertad de cultos o creencias para el personal diplomático del Ministerio de Relaciones Exteriores. “Es acerca de la libertad de pensamiento en realidad”, apunta Barwick, citando el Artículo 18 del Pacto Internacional sobre Derechos Civiles y Políticos, adoptado por la Asamblea General de las Naciones Unidas en 1966, como el fundamento de la labor de su organización. “Éste es uno de nuestros caballos de batalla. Resulta muy claro que todo el mundo deber tener dignidad y libertad de pensar y creer lo que desee.
“La libertad de conciencia incluye el sistema de creencias. Esa es la primera libertad de la cual se derivan todas las otras: libertad de asociación, de expresión, etc.”, añade. “La dignidad humana es un don de Dios”.
Pero en muchos países las personas no son libres de cambiar de religión, y en algunos les imponen sentencias de muerte. Esta realidad hace el trabajo de Barwick aún más importante, especialmente en medio de los malentendidos respecto a fe y cultura y del creciente extremismo y persecución religiosa que impera en muchos países del Oriente Medio, así como asiáticos y africanos.
Un objetivo principal de DHSF este año ha sido el de las personas que se encuentran encarceladas o sujetas a sentencias de muerte debido a su fe, en países como Irán, Pakistán, Arabia Saudita y Sudán. La organización compiló una lista de prisioneros que incluye a centenares de personas que se encuentran tras las rejas debido a leyes que prohíben o restringen sus derechos básicos a la libertad de cultos o de creencias.
Como instructor en temas de diversidad, Barwick está comprometido a aumentar la conciencia y comprensión de estas violaciones de derechos humanos, y espera resultar un catalizador para el cambio y la defensa social.
Barwick se mudó a Bruselas hace 12 años para asumir un cargo en el movimiento catolicorromano Pax Christi, que se concentra fundamentalmente en problemas africanos y en zonas de conflicto, y ha estado trabajando con DHSF sólo durante dos años. Con anterioridad ha fungido como director regional de Pan para el Mundo, [institución] que tiene su sede en Washington, DC.
En los círculos de Bruselas, a Barwick se le conoce por su experiencia en el encuentro entre religión y personas homosexuales, bisexuales y transexuales, y él se esfuerza en combatir la polarización que existe entre fe y sexualidad.
“En esferas políticas, uno ve con frecuencia a los humanistas y los secularistas de un lado, y luego, arrinconado y medroso, el pequeño número de personas religiosas, y estoy tratando de reconciliar a estos grupos”, afirmó. “Pero hay comunidades de fe acogedoras. Trabajamos con ese movible estamento intermedio y también con aquellos con convicciones religiosas y actitudes excluyentes hacia personas LGBT. Estamos intentando cambiar eso… tratando de encontrar valores conectivos que puedan aplicarse a todo el mundo”.
En el curso del último año, Barwick ha servido también como asesor e instructor del Centro de Budapest de Prevención Internacional de Genocidio y Atrocidades Masivas, cuya labor se centra en la prevención de la violencia y en la reducción de tensiones en Hungría, Polonia, la República Checa y Eslovaquia.
Reflexionando sobre su trabajo con Pax Christi, Barwick dijo que gran parte de su tiempo en África estaba dedicado a estimular el diálogo entre grupos beligerantes después de la guerra. En Liberia, por ejemplo, él trabajó con un ONG local para reconstruir las relaciones entre el grupo étnico lorma, que incluye a tradicionalistas cristianos, y el mandinga, que es predominantemente musulmán. “Con el tiempo estos grupos dialogarían sobre cómo podíamos cambiar esta situación —no abordando los problemas del pasado, sino la manera en que podíamos moldear un futuro mejor”.
Mirando hacia delante, como miembro activo de la Plataforma Europea sobre Intolerancia y Discriminación Religiosas, DHSF planea, en 2015, ayudar a auspiciar una conferencia sobre libertad de cultos o creencias y democracia en el centro laboral, un tema que ha tenido gran notoriedad cuando algunas compañías europeas han tomado la iniciativa de prohibirles a las mujeres musulmanas que usen la hijab mientras están en el trabajo.
“No se trata sólo de que haya una visible expresión de fe en el centro de trabajo, sino que también afecta el ambiente de la incertidumbre económica”, apunta. Percibimos que [nuestra labor] ejercerá alguna [fuerza de] tracción en el Parlamento. De manera que intentamos ofrecer conferencias que la gente encuentre útil en su propia agenda legislativa”.
Barwick dice que con frecuencia se pregunta si el quehacer diario produce algún cambio significativo, “pero luego suceden cosas: toman una decisión, cambian leyes, citan nuestros informes. El marco legal en el ámbito de la UE siempre está evolucionando, y somos parte de eso. Las instituciones de la UE deben escuchar a la sociedad civil, de manera que tenemos una auténtica oportunidad de configurar la política pública que humanice el mundo para todos nosotros”.
— Matthew Davies es redactor y reportero de Episcopal News Service. Traducción de Vicente Echerri.
[Episcopal Church Office of Public Affairs press release] Samuel McDonald, Episcopal Church Director of Mission and Deputy Chief Operating Officer, has announced the awarding of the Indigenous Theological Training Grants for 2015.
Two grants totaling $127,600 were awarded:
• Spanish-Quechua Worship Booklet: $17,500 to Forward Movement in partnership with Diocese of Ecuador Central.
• Bishop’s Native Collaborative: $110,100 to Diocese of Montana.
The grants are dedicated for programs focusing on spiritual formation, leadership development, or ordination.
“The grants are crucial in forwarding theological education of the Indigenous ministries in innovative ways,” commented Sarah Eagle Heart, Episcopal Church Missioner for Indigenous Ministries.
The applications were reviewed by a three-member committee including a bishop, an Executive Council member and a member of the Executive Council Committee on Indigenous Ministries.
For more information contact Eagle Heart, Missioner for Indigenous Ministries, email@example.com.
No te pierdas el plazo de solicitud para el Cuerpo de Servicio de Jóvenes Adultos de la Iglesia Episcopal
[11 diciembre de 2014] No te pierdas el plazo de solicitud para el Cuerpo de Servicio de Jóvenes Adultos. Comúnmente conocido como YASC, ahora se están aceptando solicitudes de jóvenes adultos entre las edades de 21 a 30 años para el año 2015-16 del Cuerpo de Servicio de Jóvenes Adultos.
La solicitud está disponible en línea aquí. El plazo de solicitud es el viernes, 2 de enero del 2015.
La Iglesia Episcopal ofrece innumerables oportunidades a los jóvenes adultos para vivir, trabajar y orar con los hermanos y hermanas de toda la Comunión Anglicana a través YASC.
Los miembros actuales de YASC se pueden encontrar a lo largo de la Comunión Anglicana. Están trabajando en la administración, la agricultura, el desarrollo, la educación y la tecnología. Están sirviendo en Brasil, Burundi, Costa Rica, El Salvador, Haití, Hong Kong, Italia, Japón, Kenia, Filipinas, Sudáfrica, España y Uruguay.
Lee sus pensamientos y reflexiones en sus blogs aquí.
Entre las posibles ubicaciones para el 2015-16 se encuentran Brasil, Burundi, Costa Rica, Ecuador, Guatemala, Haití, Honduras, Hong Kong, Japón, Kenia, México, Panamá, Filipinas, Sudáfrica, Corea del Sur, Taiwán, Uruguay y Zambia.
Para más información póngase en contacto con Elizabeth Boe, Oficial de la Red Global en firstname.lastname@example.org.
[Episcopal Relief & Development press release] Episcopal Relief & Development and a working group of twelve international partner agencies have published “Pastors and Disasters: a Toolkit for Community-Based Disaster Risk Reduction & Management” to improve disaster response efforts within the Anglican relief and development community.
This toolkit is the culmination of three years of collaborative effort to create, adapt and field-test resources that can be used in a variety of contexts, based on local resources and expertise. The working group included partners from Africa, Asia, the Pacific, Latin America and the United States.
“I am extremely proud of the work the group has done, convening online and in person to share the knowledge, successes, challenges and stories that shaped the toolkit into what it is today,” said Nagulan Nesiah, Program Officer for Episcopal Relief & Development. “I am also very proud that Episcopal Relief & Development was able to provide the framework for creating this resource. It is my hope that bringing communities together around disaster risk reduction will seed relationships and practices that can grow to support sustainable development year-round.”
The contents of the toolkit include:
* Anglican Theological Reflections: Scriptural reflections from Church leaders in El Salvador, Sri Lanka and Burundi
* Core Competencies: Descriptions of the four skill sectors necessary for disaster risk reduction and management (Community Mobilization, Risk Assessment, DRR Implementation and Disaster Response)
* Capacity Assessment Worksheet: A survey designed to be used continually during a local committee’s work to assess current strengths and identify areas of growth
* Tools: 24 modules designed to boost skills, knowledge and practice in the four Core Competency areas
It also features additional case studies, a comprehensive list of references and a helpful glossary of terms and definitions.
“Everyone from the working group invested a large amount of time, despite their other regular responsibilities. They shared their thoughts, reviews and efforts into the process, which is how the tool manages to really represent the combined wisdom of partners from across the globe,” said Léonidas Niyongabo, Provincial Development Officer for the Anglican Church of Burundi.
“We approached it very methodically, thinking about what tips and resources will work across contexts, and testing our ideas broadly to make sure we were not making assumptions about what might be available or possible in different areas. In addition to producing the toolkit, we have also formed a very valuable relationship with each other, which, God willing, can continue to grow.”
In addition to Episcopal Relief & Development, the working group included churches and agencies from Sri Lanka, Burundi, El Salvador, Mozambique, Myanmar, Melanesia, South Sudan, Brazil, Australia (Anglican Board of Mission), China (The Amity Foundation) and the UK (Anglican Alliance).
The “Pastors and Disasters” Toolkit is available in PDF format (US and A4 sizes) from Episcopal Relief & Development’s website. Currently, the toolkit is being translated into Spanish, French and Portuguese, with these editions to be published digitally in 2015.
“In a context of seemingly larger and more frequent natural disasters like Typhoon Ruby in the Philippines, as well as global health concerns such as Ebola in West Africa, the importance of working together to exchange knowledge and reduce disaster risk is difficult to overstate,” said Rob Radtke, President of Episcopal Relief & Development. “By building relationships at every level – regional, church-wide and within communities – we become stronger and quicker to mobilize both before and in the aftermath of disasters. This toolkit is an incredible gift to our global community, nurturing partnership and solidarity to ensure the security of those most vulnerable.”
[Episcopal Church Office of Public Affairs press release] Don’t miss the deadline for application for the Young Adult Service Corps.
Commonly known as YASC, applications for 2015-16 are now being accepted for the Young Adult Service Corps from young adults between the ages of 21-30.
The application is available online here. The application deadline is Friday, January 2, 2015.
The Episcopal Church offers untold opportunities for young adults to live, work and pray with brothers and sisters around the Anglican Communion through YASC.
Current YASC members can be found throughout the Anglican Communion. They are working in administration, agriculture, development, education, and technology. They are serving Brazil, Burundi, Costa Rica, El Salvador, Haiti, Hong Kong, Italy, Japan, Kenya, the Philippines, South Africa, Spain and Uruguay.
Read their thoughts and reflections on their blogs here.
Among the possible placements for 2015-16 are Brazil, Burundi, Costa Rica, Ecuador, Guatemala, Haiti, Honduras, Hong Kong, Japan, Kenya, Mexico, Panama, the Philippines, South Africa, South Korea, Taiwan, Uruguay and Zambia.
For more information contact Elizabeth Boe, Global Networking Officer, at email@example.com
Los problemas en México y en especial su presidente Enrique Peña Nieto se agravan sin que se vislumbre una solución en un futuro cercano. Las manifestaciones de protesta por todo el país siguen en aumento y la prensa no cesa de hablar de los problemas de Ayotzinapa y la nueva y lujosa Casa Blanca que ocupa la pareja presidencial. Televisa el gigante de las comunicaciones en México y Estados Unidos parece alejarse del presidente y porque “no deja de criticar su actuación”. Por otra parte, han aparecido restos de un jovencito que según los expertos en ADN corresponden a uno de los 43 estudiantes desaparecidos.
La violencia policial se ha incrementado en Estados Unidos como consecuencia de la muerte de dos ciudadanos afro-americanos a manos de la policía. Por lo menos diecisiete ciudades del país han visto las manifestaciones de la comunidad afro-americana exigiendo justicia y mejor protección de los cuerpos armados. En casi todas las ciudades la proporción entre policías blancos y negros es grande y activistas de la causa racial dicen que eso da lugar a los abusos y excesos de poder de la policía.
Según un informe divulgado por la Organización Mundial de la Salud, cada año en América Latina y el Caribe un total aproximado de cuatro millones de mujeres recurren al aborto por diferentes motivos. De ese total 1,4 millones corresponden a Brasil. El informe añade que una de cada 400 mujeres muere a causa de prácticas ilegales, muchos abortos “ponen en riesgo su salud reproductiva e imponen una severa presión a los sistemas de salud y hospitales ya sobrecargados”. El aborto inducido se encuentra penado en casi todos los países con excepción de Cuba y algunos países del Caribe. Existe además un alto nivel de abortos clandestinos que aumenta paulatinamente cada año. Países como México y Colombia han reducido el número de abortos mediante el uso de anticonceptivos.
A fines de noviembre más de 570 maestros, directores y administradores de escuelas, además de obispos y capellanes se reunieron en Los Ángeles para intercambiar ideas sobre la misión y ministerio de las escuelas y colegios episcopales. La ocasión dio lugar a la celebración del 50 aniversario de la Asociación de Escuelas Episcopales, la organización que reúne a la gran mayoría de las 1,000 instituciones educativas relacionadas con la Iglesia Episcopal. Entre esas instituciones existen cuatro antiguas universidades fuera de Estados Unidos: Cuttington University en Liberia, África; Rikkio University en Japón; St. John´s University en Shanghai, China y Trinity University en Filipinas. “Nuestra misión debe ser formar hombres y mujeres que trabajen en la creación de un mundo mejor, más humano y más cristiano”, dijo un grupo de trabajo.
El arzobispo de Cantórbery Justin Welby y el papa Francisco acaban de participar de un grupo de líderes de las principales religiones del mundo con el fin de terminar para 2020 todas las formas de esclavitud humana existentes en el mundo de hoy. Un informe dijo que la esclavitud moderna se manifiesta principalmente en el tráfico humano, el trabajo forzado y la prostitución. Una declaración conjunta al final de la reunión dice en parte que “todos los seres humanos tienen la misma libertad y dignidad”. En la reunión participaron cristianos, hindúes, budistas, judíos y musulmanes entre otros.
En una audiencia con la Comisión Teológica Internacional el papa Francisco dijo “los teólogos deben escuchar más al pueblo de Dios y auscultar, discernir e interpretar con la ayuda del Espíritu Santo” las necesidades del pueblo. Añadió que de esta manera la verdad revelada podrá ser percibida y entendida en forma más adecuada. El papa mostró su agrado porque en la comisión ha aumentado la presencia de mujeres que pueden con su inteligencia y experiencia interpretar mejor las necesidades de esa gran parte del pueblo de Dios.
El presidente de Estados Unidos Barack Obama anunció recientemente que es necesario imponer sanciones punitivas al gobierno de Venezuela por la constante violación de los derechos humanos en esa nación suramericana.
El plan de la Unión Democristiana de Ángela Merkel ha esbozado en un proyecto de ley en un congreso celebrado en Colonia que “todo aquel que piensa vivir indefinidamente en el país debe aprender a hablar alemán, tanto en los espacios públicos como en su casa”. Pese a las innumerables críticas al plan, aliados de la Merkel dicen que la idea prosperará por el voto de la mayoría. Un periódico dijo en su editorial en tono de guasa que si eso se hace “tendremos que colocar cámaras en las casas de nuestros inmigrantes”.
VERDAD. Libertad es el derecho que tiene todo ser humano de pensar y hablar sin hipocresías. José Martí (patriota cubano, 1852-1895)
[Episcopal News Service] The Standing Committee of the Episcopal Diocese of Central Pennsylvania has announced a slate of three nominees to stand for election as the 11th bishop of the diocese.
The nominees were presented to the Standing Committee by the Bishop Search Committee on Dec. 1.
The three are:
The announcement of the slate opens a nomination-by-petition process for possible additional nominees that begins Dec. 11 and closes Dec. 18. Information about that process is here.
The next bishop will be elected March 14 at St. Stephen’s Episcopal Cathedral in Harrisburg. Pending the subsequent required consents from a majority of bishops with jurisdiction and standing committees of The Episcopal Church, the bishop-elect will be ordained and consecrated on Sept. 12, 2015 at the Harrisburg cathedral.
The bishop-elect will succeed the Rt. Rev. Nathan Baxter, who retired in May. Since that time, retired Diocese of Western Michigan Bishop Robert Gepert has been serving as the diocese’s bishop provisional.
[Episcopal News Service – Charleston, South Carolina] Former Southern Malawi Bishop James Tengatenga, who chairs the Anglican Consultative Council (ACC), says the Anglican Communion is still in the middle of painful struggles, but those struggles have made its members “think about who we are, what we are about, and not only think about it but actually talk about it and engage with it.”
“So, one hopes then that we are more intelligent about our faith and our being,” Tengatenga said during a recent interview with Episcopal News Service.
Tengatenga also spoke during the interview about the structure and importance of the ACC (the Communion’s main policy-making body), the possibility of an Anglican Congress and the influences on his religious life.
ENS spoke with Tengatenga during his visit to the Episcopal Church in South Carolina’s 224th annual convention. He was the preacher for the convention’s opening Eucharist.
Tengatenga was appointed in May as distinguished visiting professor of global Anglicanism at the University of the South’s School of Theology in Sewanee, Tennessee.[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]
An edited transcript of the rest of the ENS interview follows.
As chair of the Anglican Consultative Council, what do you identify as the mission priorities for the Anglican Communion at this time?
The first one is just being present with people in their circumstances – given all the pain, hatred and war, and the natural calamities that have befallen the world at the moment –either simply by prayer or by coordinating relief work; being the presence of Christ in the world in that way.
Secondly, and it is strange to put it second because it undergirds everything, the actual proclamation of the Gospel in word by evangelizing; continuously standing for the Gospel for the people of God and also bringing people to Christ because that’s our job individually and as Communion.
And, obviously, reconciliation in the glaring, controversial decade we have been through and also simply reconciling with our own humanity [which] I hope also then becomes a witness [to] the world, with creation, with wealth disparity, ideological disparity. We’re talking about a globalization which should resonate with catholicity but it doesn’t. The current globalization is hegemonic of a particular ideological kind. So the mission now of the church, I believe, is reconciling that and turning people back to God, to being reconciled with themselves, reconciled with nature, reconciled with the economic order.
How have you enjoyed this role since you took the helm of the ACC in 2009? I imagine there have been both moments of joy and frustration.
The church of God lives on in spite of our squabbles and misunderstandings and divisions. So the joy of being able to see the church catholic alive at work in the midst of all the confusion is priceless. And also I’ve now had two different archbishops [of Canterbury] with two different styles, each one so committed to lead the church and the people of God in the direction that will truly proclaim the Gospel … and continuing to build on that which we have received through Christ and through his church.
Of course, the pain is the continued declaration of cessation of relationships. I hear it – it hurts to hear that – and [I hear the] blames left, right and center about what causes that and where it’s going to be. I’ve yet to see the physicality of that because the theological reality of the body of Christ remains, albeit strained, but it is watching that strain that is painful and stressful because it eats on you when you see brother turning against brother and sister turning against sister, and beginning to demonize each other and forgetting the truth that we are saints.
Do you believe the Anglican Communion is in a healthier place than it was a decade ago?
Yes, because sometimes people confuse painlessness and health. I mean, I used to run once upon a time when I was young, and running in Texas heat in midday doing 10 kilometers just for the fun of it hurt, but it was fun and it was healthy. I think that’s where we are. We are in the middle of painful struggles, like I said, but it has made us think about who we are, what we are about, and not only think about it but actually talk about it and engage with it. So, one hopes then that we are more intelligent about our faith and our being.
Communion for those of us who have always been Anglican is something we’ve always taken for granted and that’s why it’s been difficult to define what holds us together. Paper doesn’t, law doesn’t, even sacraments don’t. It’s something beyond words that holds us together and that is Christ himself and his very spirit. So struggling to articulate that, which I hear all over the place, is for me a healthy sign.
And even for those who have chosen to leave, guess what they’re called? Anglican this, Anglican that. We are struggling to actually articulate what it is that we hold so dearly and can’t let go. So if I really don’t want this, I would quit and when I quit I wouldn’t want to be identified with it in any way, shape or form. So, why do you quit and want to continue to be identified with something?
It means there is something significant about the nature of the church and the struggle to find ourselves and our soul and where God is moving us to. If that is painful, I would want to think that it is painful in the kind of exercise pain [way] where you feel that healthiness of coming out of that struggle of self-identification and self-understanding in God. Whether someone will come and fully take [the] temperature and say ‘this is healthy,’ I always believe that’s God’s business, not human business. We can see signs, we can do something about them but it’s God’s business to actually declare the health of God’s people.
With centuries-old church structures being challenged and facing reform, do you think the Anglican Consultative Council, in its current make up, is the right model for the work it and the Communion have to do in the 21st century?
Currently, I would want to say yes and I don’t think it can be anything else from what it is now, in the sense of … we have a model. Now that we have that model, how do we perfect it and make it do what we intend for it to do in order to organize ourselves?
We can’t call ourselves ‘Communion’ and not have a physical reality of experiencing that. The only place we experience that – and I want to emphasize that – the only place currently where we experience that is the ACC. There is never any time when the Communion comes together in a visible form, physical representatives of each and every province, and each and every order, in the way that we organize ourselves [other than the ACC]. The question is how do we make it work better. How do we make it be that body that we have intended it to be?
I think for a long time the Communion in its life has lived as though [the ACC] didn’t exist. Not that it didn’t exist, but we lived as though it didn’t; it didn’t matter. I think that is why I am saying the church is in a healthier place now because it is actually looking at itself and the systems that it set in place to be able to fully minister and to fully reflect its catholicity and to fully reflect the Gospel in a way that is respectful of the uniqueness of each member individually, the uniqueness of each member in orders, uniqueness of each province – each church – because we are a communion of churches. It is this that facilitates that uniqueness and yet that unity at the same time.
Certainly, I am not saying that it is perfect, not only because I think perfection is for the future and is that which we work at every day, but because I think it’s a living organism. And was there ever a time when the church was continuously the same? No. From Jesus’ time we’ve been in transformation . . . morphing into what we have become.
I’m not sure we can do much better than where we are now. It would take a few decades to get anywhere because we work in triennials and sometimes in other places biennials in the different provinces. So, even if we were to say overnight we want to change this, it would take a minimum of six years even to define what it is that we want before we can begin to ask [if] we have defined it, now do we accept it. Then another six years before we can accept it.
A group of bishops from around the Anglican Communion recently met in New York and their communiqué asked whether it was time for another Anglican Congress. What is your reaction to that idea?
It’s always been time for another congress. The first one was in 1908 and as a Communion we intended not only to have another one, we intended to celebrate a century of that with the Lambeth [Conference] 2008, but the finances were wanting in that process. It failed us.
I was part of the planning of the last Lambeth Conference and our initial charge was to plan a congress – a gathering – alongside Lambeth Conference, which was almost an exact mirror of 1908.
Then, of course the next [Anglican Congress after the 1908 gathering] happened in ’54 in Minneapolis and the last one in Toronto [in 1963] and the idea was, that given the Toronto timing which was five years before the next Lambeth Conference, to be a possible pattern in which we could do congresses every five years.
Interestingly enough, I was dealing with this in my class earlier this week and talking about jamborees. I know there is a cynical view of jamboree but if you ask anyone who has been to a jamboree, given that the language that comes from the Boy Scout movement, which incidentally began in 1908, it has transformed their outlook not only of the Scouting movement but of their own personal being. That is what this is about.
[Anglican Congresses] are seminal in the sense that we think afresh, unencumbered admin[istration]. Admin is important and I don’t think, like some people have been saying, simply maybe we should replace the Lambeth Conference and just have congress instead. I think that’s a fallacy, really. You can’t do that; you will create another Lambeth-type thing because you can’t have an organization and not have leaders meeting and doing admin. [But there isn’t time there in those type of meetings] to get down to the roots of what we believe and what we may be looking at in a seminal way that congresses have done.
[Congresses] have marked our life . . . 1963 made us reflect on what does it mean to engage in mission in a multinational, multicultural body and in an unequal society where some have and some don’t. And is it true that some have and some don’t? Or is it the question that some have something else and others have something else, and together we are therefore mutually responsible to one another and mutually interdependent? [The 1963 Anglican Congress] gave us the language of mutual responsibility and mutual interdependence …
We became attentive and attuned to the fact that we are partnered with one another, but had never quite defined what that was, and how long it can be and what form it takes, and the givers and takers, and so forth. And we [had] never figured out what it was to be in mission so those that were involved in mission simply went to places to do what they thought was important to them. We can almost say that what we are working through is what we said in ‘Mutual Responsibility and Interdependence.’ And mutuality continues to be questioned; responsibility to one another [continues to be questioned].
So these [congresses] are seminal to the way we look at ourselves and engage in God’s work. I don’t think there will ever be a time when we don’t need one. I think the question is can we be responsible enough as Communion to figure out to organize one, foot the bill and make it work, and not turn it into showmanship.
You were at the center of a controversy last year when your appointment at Dartmouth College was withdrawn over comments you had made about homosexuality. What did you learn from that experience or are you still learning from it?
I don’t think there will be a time that I exhaust the learning from that experience; it’s fraught with all kinds of things. It was a painful experience.
Basically you find that people are still suspicious of the ‘different,’ whatever the different is, and, on the basis of that, make judgment calls that don’t hold substance, but unfortunately if you are so inclined as to believe yourself rather than the truth that’s facing you then you end up doing stuff.
And also learning to appreciate the love of God’s people because the response I got in my support after that experience, I cannot even begin to tell.
And also then obviously learning to be in the wilderness because at that point then, what next?
And then Sewanee came next. What is your focus at Sewanee?
Teaching mission studies – missiology – and teaching it, looking at it from my perspective, from the world I live in as a recipient – a product of – mission, and an agent of mission … It’s basically like, well, here’s time to share my story with Jesus and his work and what it has been, but in an academic sense and shaping people for ministry. And also talking about global Anglicanism.
It is a privilege, really, to be able to share my lived experience of the catholicity of the church and the way the councils of the church work. All of us imagine we know, but what we know is only what we have experienced or heard within the context of the controversy today, but to think that the Communion is bigger than that and is older than that. We may not have articulated it the same way, but we have seen it unfold before our eyes from way back when.
[I also ask about] how is that Anglicanism today an expression of God in the world, in the participation in God in the world, an expression of but one experience of the people of God in his catholic church. Being able to talk about that and also discovering with the students the humility of an Anglican stance, which is, from day one, Anglicanism never considered itself to be the full and sum total of the church catholic. It has always seen itself as but one expression of the church catholic and making us so disposed, therefore, towards the unity of the people of God and working towards it.
– The Rev. Mary Frances Schjonberg is an editor/reporter for the Episcopal News Service.
[Anglican Communion News Service] The Inter-Anglican Standing Commission on Unity, Faith and Order met at the Ecumenical Centre, Chateau de Bossey, Switzerland, 3 to 10 December 2014.
For the first time an Anglican Communion Commission met in the ecumenical context of the historic city of Geneva. IASCUFO met with staff leadership of the World Council of Churches, the Lutheran World Federation, and students and staff of the Bossey Ecumenical Institute, where the meetings were held.
On Sunday the members worshipped in three parishes: Holy Trinity Church (Diocese in Europe); Emmanuel Church (Convocation of Episcopal Churches in Europe); and St Germain (Swiss Old Catholic Diocese of the Union of Utrecht). They are all in full communion with each other. As always the Commission celebrated daily Eucharist, and prayed the offices. Bible study engaged the First Letter of John.
The Commission benefited from hearing stories from the provinces of the Communion represented, and time spent with the students and Director of the Bossey Institute. IASCUFO is grateful to all who showed hospitality to the Commission.
The ecumenical context shaped this meeting: we enjoyed hearing first-hand from the Rev. Dr Kaisamari Hintikka and her colleagues in the LWF Department of Theology & Public Witness about their work. This included plans for the commemoration of 2017 (marking the 500th anniversary of the publication of Martin Luther’s 95 Theses).
At the WCC members of IASCUFO heard about inter-religious dialogue, about mission and evangelism, and about the unity statement from the 2013 Busan, Korea Assembly of the WCC.
The WCC Deputy General Secretary, Yorgo Lemopoulos, spoke to the members of IASCUFO in light of the WCC Busan Assembly: Missionary Perspective in the 21st century. ‘We can understand ourselves as fortresses, and heritage concerns feed this, but the alternative is to see the Church as a missionary body going to the world. Hence the question, how can I better work with others?’
At Bossey the Commission heard from the Methodist co-chair of the Anglican-Methodist dialogue in Aotearoa New Zealand, the Revd Tony Franklin-Ross, currently a post-graduate student at the Bossey Institute. The Commission reviewed requests from the Church of Ceylon and the Anglican Church of Aotearoa, New Zealand and Polynesia for advice on the deepening of ecumenical relations in their regions. The Commission prepared and adopted a report on the interchangeability of ordained ministries.
The Commission celebrated the Agreed Statement on Christology from the Anglican-Oriental Orthodox International Commission.
The working group devoted to Communion life considered how Anglicans read Scripture, commit to a life of prayer, and engage in mission. Reflecting on our Instruments of Communion we recognized the importance for our life together as a Communion of engagement with Scripture, the Eucharist, and prayer. The theme of communion and mission underlines the rhythm of being called into relationship and sent out to serve the world. The WCC document, The Church: Towards a Common Vision, reminded us of the insight that communion is the gift by which the Church lives as well as the gift God calls the Church to offer to a divided and wounded humanity.
The working group on theological anthropology has chosen to begin their theological inquiry with the question Where is humanity hurting? The report on theological anthropology is one of the resources being prepared for ACC-16 which will meet in the Province of Central Africa.
This was the last meeting for the Revd Canon Dr Alyson Barnett-Cowan as Director for Unity, Faith and Order. The Commission is enormously grateful for Alyson’s superb and dedicated leadership, support and guidance of the Commission from its inception.
The next meeting will take place 2–9 December 2015 in a place to be determined.
Present at the Bossey meeting
The Most Revd Bernard Ntahoturi, Province of the Anglican Church of Burundi, and Chair of the Commission
The Revd Professor Paul Avis, Church of England
The Revd Sonal Christian, Church of North India
The Revd Canon Dr John Gibaut, World Council of Churches
The Rt Revd Dr Howard Gregory, The Church in the Province of the West Indies
The Revd Professor Katherine Grieb, The Episcopal Church (USA)
The Rt Revd Kumara Illangasinghe, Church of Ceylon, Sri Lanka
The Rt Revd William Mchombo, Church of the Province of Central Africa
The Revd Canon Dr Sarah Rowland Jones, Church in Wales
The Rt Revd Victoria Matthews, Anglican Church in Aotearoa, New Zealand and Polynesia
The Revd Canon Dr Charlotte Methuen, Scottish Episcopal Church/Church of England
The Rt Revd Prof Stephen Pickard, Anglican Church of Australia
The Revd Dr Jeremiah Guen Seok Yang, The Anglican Church of Korea
The Revd Canon Dr Alyson Barnett-Cowan, Director for Unity, Faith and Order
The Revd Neil Vigers, Anglican Communion Office.
Not present at the meeting:
The Rt Revd Dr Georges Titre Ande
The Rt Revd Prof. Dapo Asaju
The Revd Canon Clement Janda
The Revd Dr Edison Kalengyo
The Revd Canon Dr Simon Oliver
Prof. Andrew Pierce
The Revd Canon Dr Michael Nai Chiu Poon
The Most Revd Hector Zavala
[Anglican Communion News Service] Anglican-Lutheran International Coordinating Committee (ALICC) held its second meeting at the Mariners’ Club, Hong Kong, 19 to 25 November 2014, under the leadership of the Rt Revd Dr Tim Harris of the Anglican Church of Australia (acting co-chair as Archbishop Mauricio was unable to attend), and of Bishop Michael Pryse of the Evangelical Lutheran Church in Canada.
The meeting was hosted by the Anglican Communion and the Hong Kong Sheng Kung Hui. The Committee warmly appreciated the generosity and the hospitality received from the Mission to Seafarers.
The Committee continued its work of mapping Anglican and Lutheran relationships around the world. In order to fulfill its role to be a catalyst for such relationships, it drew up a template of the differing patterns of relationships and the contexts in which they are lived out. For example, some are national churches meeting with other national churches, while others share the same geography. Some have relatively the same demographics, while in other places one church is much larger than the other. The Committee hopes to provide examples of the kinds of joint initiatives which might be appropriate for some rather than others.
The Committee is exploring the theological theme of ‘communion in mission’, and hopes to provide resources for deeper mutual engagement with this theme, which undergirds the living out of the ecumenical calling.
This meeting in particular developed plans for resources through which Lutherans and Anglicans can commemorate together the year 1517, a moment of greater direct significance for Lutherans, but one which launched a wider reforming movement into wrestling with what it means for the Church to be both catholic and reformed. The Lutheran World Federation (LWF) theme for the year 2017 is ‘Liberated by God’s Grace’ and includes the subthemes of ‘salvation not for sale’, ‘creation not for sale’ and ‘human beings not for sale’. ALICC will encourage Anglicans to use the resources being produced by the LWF in ways that are appropriate for them in their contexts. The Committee is also planning to produce a devotional resource for use by individuals and communities, using ALICC’s theological themes: communion in mission and diakonia, within the framework of the LWF themes (as above). Liturgical resources will also be developed.
On Sunday, members of the Committee were welcomed and enriched by attending the Sunday Eucharist at the Martinson Memorial Lutheran Church. In the afternoon it was their joy to participate in the consecration of The Revd Canon Dr Timothy Chi-pei Kwok as Bishop of Eastern Kowloon at St John’s Cathedral, and in the banquet that followed. They are deeply grateful to Archbishop Paul Kwong and to the Hong Kong Sheng Kung Hui for their generous hospitality.
The Committee appreciated a fruitful meeting with Dr Gareth Jones of Ming Hua Theological College and discussed matters relating to Anglican theological education.
The Committee was welcomed to the Lutheran Theological Seminary where Dr Nicholas Tai, one of its members, is on the faculty. They took part in morning devotions, heard about the history and development of the college and its contribution to the formation of church leaders in mainland China and in the Mekong Delta, and ate lunch with students and faculty.
The next meeting of ALICC will be in 2015, hosted by the Lutheran World Federation.
Members of ALICC:
The Most Revd Maurício Andrade, Brazil (Co-Chair) Unable to be present
The Revd Dalcy Dlamini, Swaziland, Southern Africa
The Rt Revd Dr Tim Harris, Australia, (Acting Co-Chair)
The Revd Augusta Leung, Hong Kong
The Revd Canon John Lindsay, Scotland
The Revd Canon Dr Alyson Barnett-Cowan, Anglican Communion Office (Co-Secretary)
The Revd Neil Vigers, Anglican Communion Office
Bishop Michael Pryse, Canada (Co-Chair)
Rev. Ángel Furlan, Argentina Unable to be present
Rev. Joyceline Fred Njama, Tanzania
The Ven. Canon Helene Tärneberg Steed, Sweden and Ireland
Rev. Anne Burghardt, Lutheran World Federation (Co-Secretary)
Prof. The Rev. Dr Nicholas Tai, Hong Kong China
[Episcopal Public Policy Network] This week, the House of Representatives is expected to vote on the Global Food Security Act of 2014 (H.R. 5656). The legislation will help millions of people who suffer from chronic food insecurity in developing countries.
The Episcopal Church is committed to fighting the injustice of extreme hunger and poverty. As our Baptismal Covenant reminds us, all human life must be valued, for we are children of God. Take a moment today to live out this call.
Go HERE to take action and tell your representative that you support the Global Food Security Act of 2014!
Feed the Future: The U.S. Government’s Global Hunger & Food Security Initiative
[Episcopal News Service] Fulfilling God’s vision of a renewed creation “that respects the dignity and beauty of every individual person on this planet” may be a formidable goal, but the Rev. Mark Barwick lives for that dream of a reconciled world.
Based in Brussels, Belgium, the Episcopal priest says that his work as a policy adviser with Human Rights Without Frontiers (HRWF), a nongovernmental, nonreligious organization, “is a part of that recreation and renewal of human societies.”
As associate priest of All Saints in Waterloo, and vicar of a small congregation at Christ Church in Charleroi – parishes in Belgium that are part of the Convocation of Episcopal Churches in Europe – Barwick has always found the need for his faith to be expressed through justice, peace and human dignity for all people. “A faith that is not linked to these values is uninteresting to me,” he said. “St. James said that faith without works is dead. Faith without true commitment to human dignity is not credible.”
Founded in 1989, HRWF works closely with many of the European institutions, particularly the European Parliament, in organizing strategic conferences and training workshops, researching and sharing information, and working hands-on with policymakers on a myriad of human rights issues.
The European Union of 28 states “is primarily a project in peacemaking, to create a more humane community of nations based on justice, human dignity and respect of fundamental human rights,” said Barwick, 58, while sipping coffee next to Brussels’ Schuman metro station in the shadow of the European Parliament.
“The EU as we know it today was born out of war. The 20th century was the scene of terrible brutality,” he said, “Belgium was a blood field.”
Following World War II, a convergence of European nations united to say no more to the bloodshed “and to explore ways to create political and economic integration that makes sense in our diversity that can make a more peaceful and prosperous community,” said Barwick.
This was the vision of Robert Schuman, the mid-20th century French politician for which the Schuman metro station was named, and it is very much alive today with human rights placed as a top priority by the European Union, which turns to HRWF – an active member of the Human Rights and Democracy Network – as a key resource for advice and guidance as it prepares for political debates and sets policy.
Freedom of religion and belief, the promotion of democracy and the rule of law are all major priorities for HRWF, and many of Europe’s decision-makers find the organization’s work in these areas invaluable, said Barwick.
For instance, recently HRWF worked with others to provide training on freedom of religion or belief for the foreign ministry’s diplomatic staff. “It’s about freedom of thought really,” said Barwick, citing Article 18 of the International Covenant on Civil and Political Rights, adopted by the United Nations General Assembly in 1966, as being the foundation for his organization’s work. “This is one of our marching orders. It’s very clear that everyone should have dignity and freedom to think and believe as they wish.
“Freedom of conscience includes the belief system. That is the first freedom out of which all others come – freedom of association, expression, etc.,” he added. “Human dignity is a gift from God.”
But in many countries people are not free to change their religion, with some imposing death sentences. This reality makes Barwick’s work even more critical, especially amid misunderstandings about faith and culture, and with increased extremism and religious persecution permeating many Middle Eastern, Asian and African countries.
A major focus for HRWF this year has been on people who are imprisoned or subject to a death sentence because of their faith, in countries such as Iran, Pakistan, Saudi Arabia and Sudan. The organization compiled a prisoners’ list naming hundreds of people who are behind bars because of laws forbidding or restricting their basic rights to freedom of religion or belief.
As a trainer in diversity issues, Barwick is committed to raising awareness and understanding of these human rights violations, and hopefully being a catalyst for advocacy and change.
Barwick moved to Brussels 12 years ago to take a post with the Roman Catholic peace movement Pax Christi, focusing primarily on African issues and conflict zones, and he has been working with HRWF for just over two years. He previously served as the regional director of Bread for the World, based in Washington, D.C.
In Brussels circles, Barwick is recognized for having expertise in the intersection between religion and lesbian, gay, bisexual and transgender people, and he works to combat the polarization that exists between faith and sexuality.
“In political spheres, you often see the humanists and secularists on one side, and then cowering in the corner the small number of religious people, and I am trying to reconcile these groups,” he said. “But there are welcoming faith communities. We are working with this movable middle and also those with religious convictions and exclusionary attitudes to LGBT people. We are trying to change that … trying to find bridge values that apply to everyone.”
In the past year, Barwick also has served as a consultant and trainer for the Budapest Centre for the International Prevention of Genocide and Mass Atrocities, work that focuses on violence prevention and alleviating tensions in Hungary, Poland, the Czech Republic and Slovakia.
Reflecting on his work with Pax Christi, Barwick said that a lot of his time in Africa involved stimulating dialogue among belligerent groups after war. In Liberia, for example, he worked through a local NGO to rebuild relations between the Lorma ethnic group, which included Christian traditionalists, and the Mandingo, which was predominantly Muslim. “Over time the groups would talk about how we could change this situation – not addressing problems in the past, but how can we mold a better future.”
Looking ahead, as an active member of the European Platform on Religious Intolerance and Discrimination, HRWF plans in 2015 to help sponsor a conference on freedom of religion or belief and democracy in the workplace, an issue that has been widely publicized as some European companies have moved to ban Muslim women wearing the hijab while at work.
“It’s not only about there being a visible expression of faith in the workplace, but it also touches on the environment of economic uncertainty,” he said. “We feel that [our work] will have some traction in the parliament. So we try to offer conferences that people will find useful to their own legislative agenda.”
Barwick said that he often wonders if the day-to-day work is making a difference, “but then things happen – a decision made, laws changing, our reports being quoted. The legal framework at the EU level is ever evolving, and we are a part of that. The EU institutions are mandated to listen to civil society, so we have a real opportunity to shape public policy that makes a humane world for us all.”
— Matthew Davies is an editor/reporter for the Episcopal News Service.