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San Joaquín honra a un pionero del sacerdocio filipino

ENS Headlines - Saturday, November 22, 2014

El Rdo. Justo Andrés y los que asistieron a la celebración en su honor en la iglesia de San Juan, Stockton. Foto de Lewis Gale.

[Episcopal News Service] El espíritu misionero innovador del Rdo. Justo Andrés puede ayudar a iniciar un resurgimiento del ministerio filipino en la iglesia episcopal de San Juan Evangelista [Episcopal Church of St. John the Evangelist ] en Stockton, California, según dijera el Rdo. Fred Vergara, misionero del Ministerio Asioamericano de la Iglesia Episcopal.

Hace unos 30 años, Andrés fundó la Misión Filipina de la Santa Cruz en San Juan, en la Diócesis Episcopal de San Joaquín, y el 16 de noviembre la comunidad diocesana se reunió para celebrar ese legado y su 85º. cumpleaños, así como las posibilidades de un nuevo ministerio.

David Rice, obispo de San Joaquín, ofició en la eucaristía en honor de Andrés y dijo que el oficio conmemoraba el llamado de Andrés en 1983 a la comunidad de Stockton y “el ministerio que él había brindado, el importante lugar que él ostenta en la vida de la Diócesis de San Joaquín y en la comunidad filipina y la forma en que él ha vivido tan fielmente su sacerdocio en medio nuestro.

“Esta es una respuesta a nuestro contexto tal como lo hemos visto, experimentado y hemos sido partícipes de él en la zona de Stockton”, añadió Rice. “Creemos que responder a esa parte de nuestro panorama, de nuestra población y de nuestra comunidad, es lo que debe hacerse”.

Andrés con frecuencia presidió oficios para obreros migrantes en los campos o para los marinos a bordo de buques transoceánicos que anclaban en el puerto de Stockton. La Misión de la Santa Cruz [Holy Cross Mission] sirvió como una agencia satélite del antiguo Servicio de Inmigración y Naturalización de EE.UU., ayudando a muchos a obtener la ciudadanía norteamericana.

Él también sirvió como traductor dentro del sistema judicial de Stockton y fue miembro del comité asesor de la policía.

En una entrevista telefónica con Episcopal News Service, Madeline Ruíz, cuñada de Andrés y hablando en su nombre, ya que él padece de sordera debido a la edad, dijo que él se sentía entusiasmado “pero sorprendido por la celebración.

“Me preguntó por qué lo honraban”, dijo Ruíz. “Le dije, porque empezaste el ministerio filipino en San Juan y ahora que han recuperado la iglesia quieren hacerte este reconocimiento”.

Bajo el liderazgo de Andrés, la congregación de la Santa Cruz floreció e incluyó a filipinos, latinos, personas del sudeste asiático y angloparlantes entre sus miembros. La congregación se dispersó cuando las diferencias teológicas dividieron la diócesis en 2008. La propiedad de San Juan la retuvo un grupo disidente, pero fue devuelta a la Iglesia Episcopal a principios de este año.

Rice dijo que la diócesis está contemplando revitalizar su ministerio entre la comunidad filipina. “Estamos apreciando, orando, contemplando, ponderando y reflexionando cómo podemos seguir organizando y desarrollando ese ministerio”.

La Rda. Kate Cullinane, canóniga del Ordinario y sacerdote a cargo de San Juan, dijo que alrededor de 200 simpatizantes [de Andrés] habían asistido a la reunión y a una jubilosa recepción que le siguió.

La recepción incluyó comida y bailes filipinos tradicionales, así como piezas coreográficas, contó ella. Hubo también serenatas para Andrés, en la que cada uno de los participantes le presentó una flor.

“Me encanta que vinieran tantas personas de las vecinas congregaciones filipinas y de las otras congregaciones cercanas del deanato” en apoyo de Andrés y de este oficio, dijo Cullinane en un correo electrónico a ENS.

Revivir el ministerio será un esfuerzo de colaboración dentro de la diócesis, agregó. “No vemos esto como un proyecto de San Juan, sino como un proyecto del deanato del norte”.

Andrés nació en Bacarra, en la provincia de Ilocos, del Norte de Filipinas, siendo el más pequeño de siete hijos. Se educó en el Seminario Teológico de San Andrés [St. Andrew’s Theological Seminary] y en la Universidad del Extremo Oriente en Manila, y fue ordenado al sacerdocio en 1955 por el Rvdmo. Isabelo Delos Reyes Jr., obispo máximo de la Iglesia Independiente Filipina.

Su primera asignación parroquial fue en la ciudad de Ozamiz, en la sureña región filipina de Mindanao, antes de aceptar un llamado a Maui. Él se encontró entre un trío de sacerdotes que fueron parte de la primera oleada de sacerdotes filipinos llamados a la Iglesia Episcopal.

Otros dos sacerdotes, el Rdo. Timoteo Quintero y el Rdo. Jacinto Tabili, también aceptaron llamados a servir en Hawái. Quintero fundó la iglesia de San Pablo en Honolulú y Tabili prestó servicios en Hilo, la isla mayor de Hawái, pero luego regreso para convertirse en obispo en las Filipinas, según explicó Vergara. A principio de los años sesenta, a Andrés lo llamaron a servir en la iglesia del Buen Pastor [Good Shepherd Church] en Wailuku, en la isla de Maui.

En 1983, Andrés aceptó un llamado a servir en San Juan, Stockton. Él es el único superviviente de la primera oleada de pastores filipinos que trabajaron con la Iglesia Episcopal, dijo Vergara. Raquel Nancy Andrés, su esposa y compañera en el ministerio, falleció en 2009.

Vergara, que predicó en la eucaristía del 16 de noviembre, resaltó que San Juan fue organizada al año siguiente de que se fundara Sockton y desempeñó un papel fundamental en el desarrollo de ese municipio californiano, agregó.

Los asiáticos y provenientes de las islas del Pacifico componen el 22 por ciento de los 300.000 residentes de Stockton, según datos del Censo de EE.UU. de 2013.

“Nos reunimos aquí hoy en nombre de Cristo para atestiguar la obra de creación y recreación de Dios”, dijo Vergara a los asistentes al oficio bilingüe en San Juan.

“En esta hermosa ciudad de Stockton, Dios comenzará su obra con ustedes y conmigo. Juntos, seremos el instrumento de Dios para empezar el resurgimiento, la renovación y la re-creación de San Juan.

“Este es el reto para nosotros, redescubrir el tesoro que hay en San Juan e invertir nuestros talentos en orar por el resurgimiento del destino de Stockton”, afirmo.

“Así como su historia está vinculada a la de Stockton, así el resurgimiento de Stockton está vinculado al resurgimiento de San Juan —y el destino de Stockton está vinculado al de San Juan. Al resurgimiento espiritual de San Juan, le seguirá el resurgimiento de Stockton en paz, progreso y prosperidad”.

–La Rda. Pat McCaughan es corresponsal de Episcopal News Service. Traducción de Vicente Echerri.

A foundation for financial health and wellness

ENS Headlines - Friday, November 21, 2014

[Seminary of the Southwest] Stephanie Knott will testify that staying debt-free while attending a private graduate school is almost as challenging as the coursework.

During her first year at Seminary of the Southwest in Austin, Texas, Knott commuted from her home in San Marcos to Austin for classes, then to New Braunfels for her day job and back again to Austin for her overnight job. Sometimes she would be awake for 24 hours straight.

Her determination to leave seminary without debt is palpable. At one point, she was working four jobs to keep afloat while pursuing a master’s degree in counseling.

“It has been a roller coaster,” she said. “But I’m investing in myself and my future, so I don’t regret it.”

Southwest never wants students to buckle under the financial stress of paying for an education, said Jennielle Strother, vice president of Enrollment Management. So the seminary has created a plan to help alleviate the monetary burden of following God’s call and to prepare students for a healthy financial future.

Profound peace of mind

Since its founding in 1952, Southwest hasn’t accepted federal financial aid; instead, it has offered scholarships to encourage students to remain debt-free. Last year, more than half of Southwest’s students received tuition scholarships averaging $7,500 towards the $13,150 annual tuition cost, and students also raised an average of $1,400 from their dioceses, families and parishes.

But some students find there’s still a wide gap between the sticker price and available funding; therefore, the seminary will make federal loans available for the first time in its history.

To uphold a commitment to students’ financial health, Southwest has established two new programs to help seminarians maintain fiscal stability: One program will provide financial literacy resources throughout a student’s entire lifecycle – from prospect to alum. The other will provide a guide for all facets of a pastor’s or lay minister’s lifelong wellbeing.

The Enrollment Management Office plans to create an array of tools to prepare seminarians to manage their finances wisely, starting as early as the prospective student stage. Resources such as webinars, personal phone calls and even one-on-one counseling sessions will help them understand the true cost of student loans. With the help of a Lilly Endowment grant, Southwest will make those resources available, said Strother. The Lilly Endowment has long supported projects that strengthen congregations and the ministers that serve them, and it offered Southwest a $250,000 grant over three years to offset the cost of this robust initiative.

“I want anyone who is discerning a call to ministry to have access to resources in order to plan financially to attend seminary,” Strother said. “Being saddled with debt will only impede their ability to do God’s work.”

Lending students a hand

When Pam Hallmark felt her call to attend seminary, she knew the journey would be difficult and slow going. First, she needed to complete her bachelor’s degree. So she quit her job to attend the University of Washington and earned a degree in comparative world religion. Financially, life was a struggle. She and her family lived on food stamps while she worked toward her Bachelor of Arts.

“You would think it would be scary, but it was one of the most certain things I’ve ever known in my life,” Hallmark said of quitting her job to return to school. “This was something that I had to do. I can’t not do this.”

She’s now a senior at Southwest and expects to graduate in May with a master’s in Chaplaincy and Pastoral Care with plans to become a hospice chaplain. Although she felt sure of the direction she was headed, she wasn’t sure how she would get there. She felt a huge burden lifted when she received a 50 percent tuition scholarship from Southwest. Still, coming up with the remaining sum strained her family’s budget.

“I started paying as much as we could afford on a weekly basis,” she said.

Some students struggle so much that they are forced to leave the seminary, a painful option both for the student and Southwest. To prevent that unwelcome choice, federal loans can now assist Hallmark and her peers.

“We felt like not offering federal aid was closing doors to students who wanted to come here but financially couldn’t make it work,” Strother said. “Offering federal loans makes the seminary an option for people who want a degree with a theological foundation rather than a purely clinical degree from a state school.”

The availability of federal loans couldn’t have come at a better time. Hallmark’s husband lost his job, and her temporary part-time job recently ended. She feels relieved that she’s now able to apply for federal aid, which will help her complete her final year.

A rewarding investment

Like Hallmark, Knott had no doubts when she decided to attend seminary. As a prospective student, she searched for a counseling program with a spiritual foundation, which she hadn’t been able to find at state schools. A faculty member at the University of Texas recommended Southwest.

“I visited the campus and there was an overwhelming sense of peace that came over me,” she said.

Knott also received a scholarship that covered 50 percent of her tuition. The rest she committed to paying out of pocket, and she’s not the only student to take on that challenging endeavor.

“Full time residential seminary requires a substantial commitment from our students,” said the Very Rev. Cynthia Briggs Kittredge, dean and president of Southwest. “But in this intensive formation, they become bearers of the Christian tradition and its creative adapters in the contemporary world.”

Like Knott, first-year student J.P. Arrossa will use federal aid only as a last resort. Before coming to Southwest, Arrossa worked as a financial expert, managing other people’s money for a living. When he sat down to calculate the price he’d pay to follow God’s calling, he fully realized what he would be getting himself into while he pursued a Master of Divinity degree.

But Arrossa has felt called to the priesthood since he was 12 years old, so he and his partner created a budget and saved money to pay for his tuition. He also approached his parish to request funding, something Strother’s office will teach students how to do as part of the seminary’s resources for financial literacy. Asking for money can be an uncomfortable topic, so the enrollment office will provide workshops on how to craft a message to make the request.

“We will talk to students about how to raise money to get through seminary,” Strother said. “We encourage them that it’s common to reach out to their parish, their community, their family and friends.”

A lifetime of well-being

Southwest students may be leading these parishes one day, and Kittredge wants alumni to be healthy enough to do the job well. “Sometimes a temptation for Christian leaders is to overlook their own health and wellness,” Kittredge said. “We want to instill this awareness as part of the education here.”

The seminary’s goal of promoting financial, spiritual, physical and vocational wellness developed into an extensive new program called Comprehensive Wellness for Ministry, now required for all incoming students.

“If you aren’t physically well enough to do your job properly, you’re going to run into financial issues, as well as vocational and spiritual issues,” said Micah Jackson, dean of Community Life. “They are strongly interdependent, so we wanted to address all of these areas at once.”

Students helped design the mandatory program, providing insight on what seminarians could realistically handle with the rest of their workload. They didn’t have time for busywork. They wanted a practical plan for lifelong wellbeing. The idea that emerged – the Rule of Life – provided a blueprint of wellness.

The Rule of Life is a decision-making guide for students to write while at seminary and later amend as their financial, spiritual, physical and vocational situations change. A student might, for example, include a financial aspect to the rule that limits the amount of debt he will carry. The rule reduces the temptation of a dazzling opportunity because the student has already determined the limit in a clearheaded moment.

As an incoming student, Arrossa already has ideas for his Rule of Life.

“It’s natural to worry about those we serve and forget the importance of our own wellbeing,” said Arrossa, one of the first students to learn about the new program. “One aspect of my rule will be creating some sacred space and boundaries around that space. Personal time will allow me to rest and recharge.”

The Rule of Life will change as a person advances through the stages of life. Age, health, financial position and career changes will affect the evolution of a rule as students move from seminary to workplace to retirement.

“I hope this shows students that we care about their whole person,” Jackson said. “We’re not just dispensing factual information. We understand that they are undergoing transformation based on a call from God, and we want to be part of that process. It’s a promise to help them live well.”

– Ashley Festa is a higher education freelance writer.

Presiding Bishop’s sermon at Episcopal schools gathering

ENS Headlines - Friday, November 21, 2014

National Association of Episcopal Schools 50th Anniversary

20 November 2014

Marriott, Anaheim, CA

The Most Rev. Katharine Jefferts Schori

Presiding Bishop and Primate

The Episcopal Church

In 1998 I was living and working in Oregon, and I vividly recall Bishop Ladehoff coming back from the Lambeth Conference[1] and talking to everybody about jubilee and world debt. I was astounded, for he insisted that if all the nations of the world contributed a tiny percentage of their annual income (0.7%), we could solve the worst of the world’s poverty.

This was in the lead-up to the move for major third world debt relief in the year 2000. That debt forgiveness, and the responses to the United Nations Millennium Development Goals, have brought major strides toward eliminating the world’s worst poverty.[2]

That movement grew out of the tradition we heard in Leviticus. I’m very glad we read it today, for it doesn’t appear anywhere in our lectionaries – not in the three-year Sunday cycle or in the daily office readings. Yet it’s absolutely foundational to our understanding of justice and a world of peace. There is plenty of scholarly debate about whether and to what extent Jubilee was fully practiced in ancient Israel, but the theological foundations are rock-solid. If Israel worshiped the God who created all that is, and understood that God was fundamentally the Lord or “owner” of creation, then human beings could not claim ultimate ownership of anything; their responsibility had to be as stewards and servants of God and God’s creation. That reality continues to vex all the children of Abraham.

The jubilee year’s plan for major debt relief, the manumission of debt slaves, and the charge to leave the land fallow, all reflect the command to rest on the seventh day of the week. All creation is meant to emulate its creator, and enjoy rest. No part of creation – human beings, animals, or the land itself – should be worked to death. Sabbath rest is a necessary corollary to the creative process. In many ways, the destructive nature of abject poverty is the inability to rest, reflect, and find creative and re-creative responses. That kind of poverty is abetted by those who purport to own the labor, land, and resources of this world – and a relentless push to continue expanding work and production. Sabbath rest also applies to the owning class, for rest and reflection is meant to elicit gratitude and responses of justice to the inequity around us and among us. The meaning of life is not found in getting and doing, but in loving – loving God, loving self, and loving neighbor.

Perhaps you heard about the young couple in Pakistan who were tortured and murdered last week.[3] The first news out said it was in response to blasphemy, for burning pages of the Quran. The deeper story eventually named the vindictiveness of a brick-factory owner who held a debt this couple owed. It was the kind of debt that gets frequently renewed – by small farmers, small business operators, and the working poor everywhere, who can never seem to get ahead and out of debt. When this couple said they weren’t able to pay, thugs beat and tortured them and threw them bodily into the brick kiln. The initial news reports were closer to the truth than anyone wants to admit. It is indeed blasphemy to treat human beings as chattel, for the image of God can never be owned. The Jubilee system was designed to fix limits on debt slavery, putting the entire nation on notice that after 7 years, everyone who had committed his or her labor in payment of a debt had to be set free and allowed to go home. Land couldn’t be permanently alienated, either. Its use could be controlled, but come the seventh year all bets and commitments were off.

When Jesus goes home to Nazareth and reads Isaiah in the synagogue, that same message is being proclaimed. ‘I’ve come to set the prisoners free,’ he says, ‘and today you’ve seen the start of a new Jubilee year!’ We’re still wrestling with it. Bankruptcy courts in the US may have discharged debts of individuals caught in the cycle of ever-increasing loan renewal, but a number of banks are still reporting those supposedly forgiven debts to credit raters, which keeps former debtors in thrall.[4] It parallels the situation of freedmen during the era of fugitive slave laws – the law might say you were free, but woe betide you if somebody caught you and took you across the border. In the world’s political systems, forgiveness or freedom may be a nice concept, but it isn’t always real. Jubilee, however, means what it says – the Origin of All That Is intends freedom for all, freedom that includes rest and creativity that serve to increase life, rather than slavery and indebtedness that diminish it.

What does this have to do with Episcopal schools? Certainly it’s about the vocation to teach the underlying biblical concepts of justice. It must also mean teaching critical thinking skills and an understanding that none of us can be truly independent of others and the larger creation. We are all the keepers and caretakers of our brothers and sisters, as we also are the charge of our siblings. None of us has life in himself, and none of us becomes her own master when she dies.[5] If one suffers, ultimately we all do, and if one rejoices in jubilee, we are all a little freer as a result. And perhaps at an even deeper level, this means schools should be forming a habit of life that understands the creative blessing of rest. That may be particularly pertinent in places of striving after academic excellence. For as Isaiah also said, “it is in returning and rest we shall be saved.”[6]

Creativity is the most profound way in which human beings reflect the image of God. We can say something similar about the other parts of creation – they, too, reflects the image of the Creator when living as they were created to do – and it is not possible without rest. Giving glory to God is sharing in the gift that has been given in creation. Human beings have the capacity to create more of life – not just by reproduction, but by making life more abundant, more free to respond in ways that reflect its origin. Rest is essential to that capacity – letting go, getting out of 24/7 production mode, delighting in the glory of the world around us, setting ourselves and others free.

How do teachers, administrators, chaplains and students together build a community that understands the need for that kind of rest and freedom? It isn’t about abandoning structure and deadlines. It is about finding a balance. I had a junior high algebra teacher who used to say, “vacations are for doing what you don’t normally do.” In his case, it meant that if you normally “shined on” your algebra homework, then get it done before you come back from vacation.

Those times of going aside, or up the mountain to pray like Jesus did, of stepping out of the normal routine, of being playful, and delighting in life and the world around – those shape and feed and give lively energy to the rest of life. They honor the need for diversity in how we spend our time and focus our attention.

So perhaps the challenge of this jubilee year is to find ways to set the debts aside, to let the land be free and the classrooms as well. Maybe you could dig up the lawn and plant vegetables instead of holding gym class. Or take a classroom to the beach to discover the physics of waves and sand. Maybe it looks like going across town to write poetry with nursing home residents, or playing with the children in a domestic violence shelter. It might mean looking carefully for the drudgery in your school, and finding ways of ending it.

Where will you celebrate jubilee this year? How will you become an outward and visible sign of holy rest and creative freedom?

[1] A gathering of all the bishops in the Anglican Communion, called by the Archbishop of Canterbury, that has been held about every 10 years since 1867

[2] http://www.cgdev.org/page/mdg-progress-index-gauging-country-level-achievements http://mdgs.un.org/unsd/mdg/

[3] http://www.nytimes.com/2014/11/05/world/asia/pakistani-christian-couple-accused-of-blasphemy-is-killed-by-angry-mob.html?module=Search&mabReward=relbias%3Ar%2C%7B%221%22%3A%22RI%3A7%22%7D

[4] http://dealbook.nytimes.com/2014/11/12/debts-canceled-by-bankruptcy-still-mar-consumer-credit-scores/?module=Search&mabReward=relbias%3Aw%2C%7B%221%22%3A%22RI%3A6%22%7D

[5] “Burial of the Dead,” Book of Common Prayer p 491

[6] Isaiah 30:15

Presiding Bishop’s keynote address to Episcopal schools group

ENS Headlines - Friday, November 21, 2014

National Association of Episcopal Schools 50th Anniversary Celebration

Who are we, whence, whither, and why?

21 November 2014

Santa Ana, California

The Most Rev. Katharine Jefferts Schori

Presiding Bishop and Primate

The Episcopal Church

Happy anniversary! How does it feel to be middle-aged? You haven’t yet made it to proto-geezerhood, which I’m told begins at 55. There is a real gift in being purveyors of education for the young. It’s an eternal and persistent encouragement not to take ourselves too seriously, or as my husband puts it, not to be too “adultish.” If this organization continues to be what it proclaims, those who are served by Episcopal schools will help all your members to keep returning to the growing and learning and renewing phases of the life cycle.

At the same time, the tradition and ethos that is “Episcopal” lends wisdom and gravitas to this endeavor. That should keep this organization and its members steady in the winds of change, faithful to a course set long ago, and still willing to explore contexts where it hasn’t been before. There is a tension between those two, and that very tension is essential to this work.

I’m going to try to explore some of that course we’re on, the vector or trajectory of this work of Episcopal education, its originating genius, what it’s becoming in this age, and where it might be going in the future.

I used the word wisdom as one of the guiding characteristics of this particular educational mission. Wisdom, in the deep sense of “what it means to live a good life,” underlies this Episcopal education enterprise. Schools of wisdom have their roots in the mists of time, as parents and elders sought to equip the young of their tribes for a life that was hard and short, yet also shot through with the grace and beauty that can be seen in the cave paintings of Lascaux or the elaborate and tender burials of Egypt or the Andes. Wisdom transcends a single life, and wisdom partakes of what transcends us all – which is why it (or she) is so often personified as divine – as Sofia, Athena, Hokmah, or Saraswati.

Schools of wisdom describe some of the early responses to the desire of religious communities to teach new generations right ways of living, fruit discovered and harvested over generations. Some looked like campfire story-telling (think of the Israelites wandering in the wilderness), some like monasteries, and some like what have become yeshivas and madrassas, or the etymologically linked midrash of rabbinic Judaism.

Episcopal schools have their roots in the same tensor field of teaching and getting wisdom, particularly in ways that encourage all members of the community to live beyond themselves, to live larger, for the sake of others. This ethos is about expanding life and its possibilities beyond self-centeredness, beyond ‘live hard and die young,’ or a beautiful corpse, or “he who dies with the most toys wins.” In recent times this endeavor has been a transcendent response to educational programs (more accurately called “training”) that seek primarily to shape worker bees for a larger social system. The caricature of Brave New World[1] comes readily to mind, but we frequently hear the lament of political and business interests about schools who don’t equip students to “work in the real world.”[2] The wisdom teacher will grant that as a minimalist starting point, but will not cease until there is a far deeper and broader perspective of the value and place of each human life, and the responsibility to see oneself as part of a larger and interconnected whole.

Church schools have existed from very early days, but primarily as academies for monastics and those seeking to serve the church, which often meant political service as well as parish ministry. Latin grammar schools, intended to train scribes and lawyers as well as ecclesiastics and government functionaries, date from the Middle Ages, and with the European Renaissance began to expand their educational scope to the humanities.

The Reformation laid the foundation for universal literacy, by expecting that the faithful should be able to worship in a language they understood. Scripture was translated into local languages, and available for personal inspection. Especially in England, the Book of Common Prayer made access to worship materials fully available to all who could read.

That was revolutionary in a society and time when only the upper classes were generally sufficiently educated to read and write, and it began a slow expansion in popular access to education. King Edward VI established a network of free grammar schools in the mid 16th century, but relatively few attended, because especially for the poor, physical labor was more immediate to survival than book learning.

It was not until the late 18th century that a push for universal education began, and it came from members of the established church. In 1780 the Sunday School movement began to offer basic education on the one day when children were free from factory labor, and within 50 years those schools were educating a quarter of the population.[3] In 1811 the National Society was founded to push for public schools with curricula grounded in religious education. [4] Within 40 years there were more than 17,000 Church of England schools. A compulsory national system didn’t come into existence until 1870, yet it continued to permit and encourage cooperation between church and state.

Episcopal schools in this country, and more broadly around the world, have similar roots in contemporary religious initiatives to educate the poor, provide opportunities for expanded life possibilities, and engender a more enlightened and democratic social environment. Thomas Bray arrived in the American colonies in 1700 to assess the state of the church, and returned to England focused on improving Christian education here. The SPCK[5] which he helped found went on to foster educational efforts across the world.

Church grammar and secondary schools were founded here during the colonial period included, including the Academy of Philadelphia (1751), which eventually became the University of Pennsylvania. In 1693 William and Mary was the first Anglican institution of higher education established in America; King’s College, New York, followed in 1754, later taking the name of Columbia University. Both were broadly based, seeking to educate men without regard to their religious affiliation. Notably, no Anglican divinity schools were founded in the colonies, as those who aspired to the ministry had to travel to England to be ordained. The first one wasn’t established until 1817, as the General Seminary in NYC.

The Sunday school movement began in the United States soon after the Revolution, and grew in scope along with the nation. Here, too, it eventually helped produce universal national education, also beginning in the 1870s. The Chautauqua Institution was an outgrowth, designed to broaden the education of Sunday School teachers themselves. There has been a frequent pattern of lower schools leading to higher levels of education. Once people discover the joy of learning, they rarely want to stop!

Episcopal schools also have roots in the vast missionary work of the Anglican Communion that began in earnest in the 19th century. Missions were established in far-flung parts of the globe, by the SPCK and other mission societies,[6] and almost universally their service focused on education and health care. Both were understood as ways of evangelism, though in the Anglican tradition, not always or even usually with the intent of conversion. A number of those schools have become major educational centers, contributing an outsize portion of a nation’s leadership – in the same way that colonial religious foundations in this country (Yale, Harvard, Penn, Princeton) have done. There are several notable examples: Cuttington University in Liberia, the first in West Africa; Rikkyo University in Japan; St. John’s in Shanghai, which moved to Taiwan; and Trinity University in Manila.

That is a quick and broad swipe at a history of education as mission in the Anglican tradition, but it represents the diverse body of roots that undergird this particular form of wisdom education. This pattern of education has sought to expand the horizons for students of all ages, out of a deep conviction that each human being is particularly gifted, of transcendent value, and a potential contributor to God’s dream for a just and peaceful world.

There is another network of roots that bears further exploration because it continues to shape the generous ethos of Episcopal education.

Christianity likely came to the British Isles with Roman soldiers in the second century CE. When the Romans left around 410, this religious tradition remained, to develop and grow in ways that diverged from the stream that continued from a center in Rome. Celtic Christianity flourished in conversation with an indigenous spirituality that revered the natural world and saw marks of the divine in every part of life. That extended to a primary perception of human beings as created good, rather than inherently evil. It is grounded in the first creation story of Genesis, yet understands the truth of the second. It is certainly a tension, but this strand of Christian thought occupies a place toward one end of the spectrum, and has something to do with the generous and comprehensive ethos of its Anglican offspring.

Celtic spirituality discerns blessing and wards off evil by invoking the presence of the good and holy. Over the centuries, Celtic Christianity developed diverse contextual habits – of practice, liturgy, and theology – without an urgent need to tidy them into one fixed system. What was good and creative in a community and its traditions was blessed, and seen as part of the local creative potential for larger blessing. The monastic tradition of the islands held a strong educational charism, with each monastic house largely governing its own affairs. Some of those monastic foundations were led by men, some by women, and sometimes they existed together. Women’s leadership was recognized and affirmed. There is a perduring local character to Anglicanism as it has developed globally, with each “house” or provincial church governing its own affairs while taking periodic counsel with others. It is something of a bottom-up kind of management, rather than top-down hierarchy, even though strands have always yearned for central control. That diversity makes governing and change messy, yet in an organic sense it’s a great deal more like the way all creatures and communities grow and develop.

That diversity has something to do with the claim of Anglicanism to be a broad and generous tradition, a middle way between Roman Catholicism and more reformed Protestant traditions. The Elizabethan settlement that gave rise to the modern shape of the Church of England affirmed an institutional will to tolerate variety. That ideal has never been uniformly or perfectly upheld, but it remains a core aspiration.

The ability to see diversity as a blessing to be celebrated, rather than a curse to be expunged or denied, is central to the ethos of Episcopal education. It is one of the fundamental reasons why people of other religious traditions, and none, seek out Episcopal schools. That core value leads to some other concrete realities – a desire for shared leadership, and a willingness to affirm the gifts of all, without regard to gender, race, creed, or what appear to some to be physical or psychosocial handicaps. It is expressed in a theological tenet often referred to as ‘baptismal ministry,’ that encourages every member of the church, not just the ordained, to see their daily lives as acts of Christian service, for the healing of the world. In an Episcopal school, that translates into becoming a community of wisdom that prepares its members for effective and transformative lives of service in the world.

The developmental history of universal education in the Anglican and American environments is a testimony to the creative tension between a state or (quasi-)established church and its mission to see that all members of society can develop and use the gifts with which they’ve been created – for the betterment of society and the world.

The same ethos has led the worship centers of this tradition – cathedrals or major urban churches – to understand themselves as servants of the larger community, often proclaiming that they are to be a ‘house of prayer for all people.’ That phrase is actually a prophetic claim of Isaiah, speaking about the (Jewish) Temple in Jerusalem.[7] Indeed, the Washington National Cathedral,[8] an Episcopal institution, last week hosted a Muslim community for Friday prayers for the first time.[9] The cathedral in Boston does it regularly.

We’ve looked at Episcopal schools as teachers and tradents of wisdom, with roots that go back into prehistory, as well as in more recent religious forms – yeshiva, monastery, and madrassa, and particularly in western Anglican and Celtic mission in tribal, national, and international contexts. We’ve noted some of the peculiar characteristics of Episcopal education – its generous comprehensiveness, patience with ambiguity, and a search for wisdom, grounded in a deep and abiding belief in the goodness and creativity of the world.

These charisms are particularly suited to life in a globalizing and interconnected world. Episcopal schools that share these gifts and ethos are urgently needed to form thoughtful and compassionate leaders for this planet, all its inhabitants, and its future. Daily we meet a world of religious and political strife, where misunderstanding and a lack of curiosity about difference lend fuel to wars and violence. That narrow view is a crippling sort of poverty that smothers creativity. It’s the sort of stunted approach to the world’s challenges that led a recent NYT editorial writer to say about global hunger, “don’t ask how we’re going to feed 9 billion people, ask how we’re going to end poverty.”[10]

Episcopal education is about the big picture. That long, funny word, as Dan Heischman has it,[11] doesn’t just mean it’s about bishops. It means overseeing, climbing up the hill in a strategic sense to see the whole landscape, and not only the immediate and very local context. It is about comprehension and inclusiveness; it’s an orientation toward the whole body rather than only one part. That fundamental given is why you gather students from so many different faith traditions and none, why you look for students from varied social locations, why Episcopal schools so often draw international students, why they increasingly seek to be more diverse than the communities in which they’re set.

There’s an aspect of this that leads me to challenge you about the name – the National Association of Episcopal Schools. Your members or potential members are spread across the globe, part of that legacy of 19th and 20th century missionaries who went and started schools in China, Jordan, and Haiti, and even farther afield. The Diocese of Haiti today has 254 schools that educate some 80,000 students, from preschool to University. It is a large fraction of the whole nation’s educational apparatus. The schools in the Diocese of Jerusalem educate far more Muslim children than Christians, and all are brought up with a deep awareness of their common religious roots that call them to work for peace everywhere. Shalom, salaam, and Islam all stem from the same Semitic root for peace.

How might the NAES broaden its perspective beyond the borders of the United States, and increase the capacity of its schools to form global leaders? The Brent School in the Philippines[12] was the first coeducational boarding school in East Asia, and today it continues to form global leaders. Hogar Escuela in Costa Rica[13] teaches the children of mostly single, immigrant mothers in one of the poorest communities in San José. Their work is much like the schools represented in the USA in the Urban School Alliance, and I wonder what might result from some creative interchange. Most of the community ministry in the Diocese of Taiwan involves bilingual kindergartens, and like nearly all Episcopal schools, they serve a broad diversity of children and faith traditions. One of them has a remarkable mesh enclosure, which surrounds much of the building to contain a living butterfly garden, where children learn something about ecosystems and life cycles in the dense urban center of Taichung.[14]

Our world urgently needs that sort of ecosystem approach, writ large. The ability to see and value the interconnections between people in vastly different contexts, as well as with the whole of this planetary system (and beyond it), is intrinsic to building a world where all might live in peace with justice.

Episcopal schools will never be able to educate all children, but they fill an outsize leadership role that transforms students, communities, and nations. The shrinking public commitment to educational excellence across this nation is a travesty of justice, which is slowly being addressed in places like South Carolina[15] and on Native American reservations,[16] but the gap is enormous. The advocacy of those who know the difference a school like yours can make, for its students and their communities, is essential. You could be – and I think are – building partnerships with public schools that in small ways begin to bridge the chasm. How might you build larger and more public advocacy initiatives that could engender profound generational and societal change? Parents and alumni are perhaps the most obvious potential players. I would challenge you to think strategically about how to share the gifts you have more broadly. You could be a catalyst for transformative change in the whole educational system in this country and beyond.

Schools of wisdom are about transformation – from self-centeredness to acting on behalf of the whole community. Wisdom values the particular gifts and ultimate dignity of each person and context and at the same time understands the intrinsically creative gift of diversity. Wisdom does not believe in a zero-sum game. Wisdom moves beyond the truth of “Jesus loves you, but I’m his favorite,” to the truth of “we are all God’s favored, blessed offspring” and that all are meant to be co-creators of a world that lives that way of truth. Wisdom doesn’t believe in beautiful corpses or garages bursting with toys; it does believe in a life well and fully lived for others. Edna St. Vincent Millay put it this way, “My candle burns at both ends. It will not last the night, but ah my foes, and oh my friends, it gives a lovely light.”[17] The truth is that the candles of many wise ones, together, can and will drive back the night.

Keep on getting wisdom, and you will continue to light and bless this world!

[1] Aldous Huxley, 1931

[2] http://www.reviewjournal.com/life/technology/report-grow-tech-jobs-vegas-improve-advanced-education re failures in STEM education because it’s geared to 30-year old electronic platforms used by the gaming industry!

[3] Led by the Anglican Robert Raikes http://en.wikipedia.org/wiki/Robert_Raikes

[4]National Society for Promoting the Education of the Poor in the Principles of the Established Church

http://www.elc-gel.org/learning-modules/governanceofachurchschoollearningreviewunit/section-1-background-information/a-brief-history-of-church-schools/

[5] The Society for the Propagation of the Christian Gospel began in 1698

[6] Especially the Society for the Propagation of the Gospel in Foreign Parts (SPG), the Society for Missions in Africa and the East (Church Mission Society, CMS), and the Universities’ Mission to Central Africa (UMCA).

[7] Isaiah 56:7

[8] Properly called the Cathedral Church of St. Peter and St Paul

[9] http://www.huffingtonpost.com/2014/11/11/national-cathedral-muslim-prayer_n_6136222.html

[10] http://www.nytimes.com/2014/11/12/opinion/dont-ask-how-to-feed-the-9-billion.html

[11] What Schools Teach Us About Religious Life, Peter Lang, 2014.

[12] http://www.brentbaguio.edu.ph/v2/home/2013-06-08-12-15-51

[13] http://episcopaldigitalnetwork.com/ens/2013/08/21/north-carolina-group-explores-partnership-in-costa-rica/

[14] http://www.episcopalpgh.org/bishopsblog/thursday-at-the-house-of-bishops-meeting-in-taiwan/

[15] http://www.greenvilleonline.com/story/news/education/2014/11/12/sc-supreme-court-rules-rural-schools-favor/18911443/

[16] http://www.nytimes.com/2014/11/14/us/schools-for-native-americans-await-sorely-needed-overhaul.html?nlid=44355849&src=recpb&_r=0

[17] “First Fig.Poetry, June 1918

New Domestic and Foreign Missionary Society Department focuses on strengthening services

ENS Headlines - Friday, November 21, 2014

[Episcopal Church Office of Public Affairs press release] With a focus on strengthening and enhancing the services and resources to The Episcopal Church, Bishop Stacy F. Sauls, Chief Operating Officer, has announced the creation of a new Department of Public Engagement and Mission Communication intended to enhance the role of communication in furthering the mission of The Episcopal Church.

“We are creating a new department intended to bring the work of mission and communication closer together to serve our common purpose, furthering mission at all levels of The Episcopal Church, which is the origin and reason for our existence as an organization,” Bishop Sauls explained in his November 21 announcement.

The new department, Public Engagement and Mission Communication, combines a section of the Mission Department together with the Communication Department.

“This will allow us to further engage God’s mission, proclaim good news, and especially, serve the poor and the oppressed through whom we have a particular opportunity to meet Jesus,” Bishop Sauls noted.

Presiding Bishop Katharine Jefferts Schori and Bishop Sauls appointed Alex Baumgarten, Episcopal Church Director of Government Relations/Justice and Advocacy Ministries, to direct the new Department of Public Engagement and Mission Communication.

The new department will include four teams: (1) Communication, led by Anne Rudig, Director of Communication; (2) Public Affairs, under the direction of Public Affairs Officer Neva Rae Fox; (3) Justice and Advocacy Ministries, which will continue to be supervised by Baumgarten; and (4) Episcopal News Service, which will also report to Baumgarten.

“Our aim in creating a single Department of Public Engagement and Mission Communication is to bring maximum cohesion and effectiveness to our efforts to facilitate a dialogue within the Church and between the Church and the world about how we strive together to build the Kingdom of God,” Bishop Sauls concluded.

The reconfiguration took effect immediately.

For more information contact Bishop Sauls, ssauls@episcopalchurch.org, or Baumgarten, abaumgarten@episcopalchurch.org.

La Obispa Presidente sobre el plan de inmigración del Presidente

ENS Headlines - Friday, November 21, 2014

[21 de noviembre de 2014] La Obispa Presidente de la Iglesia Episcopal  Katharine Jefferts Schori ha emitido la siguiente declaración sobre las políticas de inmigración recientemente anunciadas por el presidente Obama:

Junto con las familias y las comunidades de Estados Unidos, doy gracias por el anuncio del presidente Obama de que casi cinco millones de inmigrantes indocumentados pronto serán elegibles para el alivio de la amenaza de la deportación. Demasiadas familias han vivido durante mucho tiempo continuamente preocupadas porque los padres son separados de los hijos, los asalariados y los cuidadores de los que dependen de ellos, e incapaces de participar plenamente en sus comunidades y en la economía de la nación. Una reforma permanente e integral de nuestro quebrado sistema de inmigración mediante la acción del Congreso es todavía una necesidad urgente, pero la acción del Presidente es un paso constructivo hacia un sistema que honra la dignidad y el valor intrínseco de cada ser humano. Fortalecerá inmediatamente a las comunidades de nuestra nación al permitir que las familias de inmigrantes participen mucho más plenamente en la vida cívica y económica de Estados Unidos.

La Iglesia Episcopal trabajará con los líderes del Congreso y de la Casa Blanca para presionar en favor de la aplicación del plan del presidente lo más rápida, justa e inclusivamente que sea posible. El plan del Presidente no es perfecto. Algunas personas y familias que lo merecen son excluidas, lo que significa que queda trabajo adicional por delante. Todas las personas merecen por igual la capacidad de perseguir sus sueños y contribuir en sus comunidades y familias con libertad y dignidad. Rezo para que la decisión del Presidente conduzca a nuestra nación hacia un futuro en el que esas sagradas posibilidades están abiertas a todos.

Jon Stratton to serve Trinity, St. Louis

ENS Headlines - Friday, November 21, 2014

The Vestry of Trinity Episcopal Church (St. Louis/Diocese of Missouri) is very happy to announce that The Rev. Jon Stratton has accepted the call to be the next Rector at Trinity. The Rev. Stratton will be starting at Trinity in January 2015. He is currently the Executive Director of The Episcopal Service Corps STL (The Deaconess Anne House) and a priest associate at Christ Church Cathedral.

Jon is a native of south eastern Illinois, and has lived in St. Louis for six years. He and his wife Susie love the city and are proud parents of a four month old daughter (Alice). Before serving as Executive Director at The Deaconess Anne House and priest associate at Christ Church Cathedral, Jon served as youth minister for The Episcopal Church of the Holy Communion and Diocesan Youth Missioner for The Diocese of Missouri. Besides his ecclesial duties, Jon co-chairs the Faith and Labor Alliance for Missouri Jobs with Justice and enjoys pedaling around the city on his bicycle.

We give thanks to the Search Committee for their demanding and prayerful ministry, to the Vestry for its leadership and affirmation, and to the entire parish during this fruitful and productive interim time. May God bless all that is, and all that is still to be.

Presiding Bishop on president’s immigration plan

ENS Headlines - Friday, November 21, 2014

[Episcopal Church Office of Public Affairs press release] Episcopal Church Presiding Bishop Katharine Jefferts Schori has issued the following statement on President Obama’s recently announced immigration policies:

Together with families and communities across the United States, I give thanks for President Obama’s announcement that nearly five million undocumented immigrants will soon be eligible for relief from the threat of deportation. Too many families have lived for too long continually worried about parents being separated from children, wage-earners and caregivers from those who depend on them, and unable to participate fully in their communities and the nation’s economy.  Permanent and comprehensive reform of our broken immigration system through congressional action is still urgently needed, but the President’s action is a constructive step toward a system that honors the dignity and intrinsic value of every human being.  It will immediately strengthen our nation’s communities by allowing immigrant families much fuller participation in American civic and economic life.  

The Episcopal Church will work with Congressional leaders and the White House to press for implementation of the President’s plan as quickly, fairly, and inclusively as possible.  The President’s plan is not perfect.  Some deserving persons and families are excluded, meaning that additional work lies ahead.  All persons equally deserve the ability to pursue their dreams and contribute to their communities and families with liberty, dignity, and freedom.  I pray that the President’s action will lead our nation toward a future in which those sacred possibilities are open to all.

The Most Rev. Katharine Jefferts Schori
Presiding Bishop and Primate
The Episcopal Church

Los nuevos deanes de Minnesota enfrentan el cambio con vocación y confianza

ENS Headlines - Friday, November 21, 2014

[Episcopal News Service] En la Iglesia Episcopal en Minnesota han instalado dos nuevos deanes en sus dos históricas catedrales con nueve días de diferencia [entre las dos ceremonias]. Ambos están encargados de producir cambios. Ambos enfrentan desafíos. Ambos son jóvenes y decididos.

El Muy Rdo. Justin P. Chapman, de 35 años, fue instalado como el 19º. deán de la catedral de Nuestro Misericordioso Salvador [Cathedral of Our Merciful Saviour] en Faribault, el 13 de noviembre, y el Muy Rdo. Paul J. Lebens-Englund, de 40 años, fue instalado como el 7º. deán de la catedral de San Marcos [St. Mark’s Cathedral] en Mineápolis, el día 2.

El Muy Rdo. Paul J. Lebens-Englund, recién instalado deán de la catedral episcopal de San Marcos, Mineápolis, de pie junto a la Rosa Náutica Anglicana, en el crucero de la catedral, que conmemora el Congreso Anglicano Mundial de 1954. Foto de Joe Bjordal.

En San Marcos, profunda sed de Dios

Lebens-Englund desempeñó anteriormente varios cargos en la Diócesis de Spokane, entre ellos el de canónigo del Ordinario. En tiempos más recientes fue el sacerdote encargado de la iglesia episcopal de San David en Spokane. Es graduado de la Escuela de Teología Eclesiástica del Pacífico en Berkeley, California.

La instalación de Lebens-Englund marcó la conclusión de dos años de liderazgo interino en San Marcos. Durante ese tiempo, tanto el número de miembros como el apoyo económico descendieron significativamente. Una encuesta que se llevó a cabo durante ese período, los resultados de la cual se publicaron en la página web de la catedral, mostraba que era necesario emprender importantes cambios para recuperar la vitalidad y la salud. Lebens-Englund dijo que él se sentía atraído por los retos que tenía por delante y por el liderazgo laico que se había creado durante el período de transición.

Dijo también que había “una perfecta conjunción de factores: miembros divertidos y creativos, liderazgo talentoso, hermosa liturgia, ubicación sinérgica, retos fascinantes, visión expansiva, fe profunda, genuina esperanza y expresiones concretas de amor y compasión”.

“A pesar de mis mejores empeños para evitar la angustia y el auténtico quebradero de cabeza de mudar una familia de un lado a otro del país, sencillamente se hizo evidente para mí, para mi esposa Erica y para nuestros hijos, Isaac y Owen, que Dios hacía el llamado; que mis dones particulares y mis experiencias singulares en la Iglesia me convertían en la persona idónea para el puesto en este momento. En un sentido muy real, estoy redescubriendo mi ‘profundo regocijo’ que coincide con la ‘profunda sed [de Dios]’ de San Marcos”, dijo Lebens-Englund.

Al describir las transiciones de liderazgo que incluso en las mejores circunstancias son “una mezcla de alegría y tristeza, de esperanza y desesperación”, Lebens-Englund dijo que su punto de partida “es simplemente encontrar la comunidad de fe donde la misma se halle: en la aflicción o en la celebración, mirando hacia atrás o hacia delante según sea necesario y garantizando que hay lugar para todas las respuestas emocionales a nuestra realidad actual”.

“Al mismo tiempo, debido a que las transiciones de liderazgo pueden ser tan emocionalmente desconcertantes, siempre aportamos lo ‘mejor de nosotros mismos’ a estos momentos de cambio”, afirmó. El contraer un claro compromiso de sana conducta y mutua responsabilidad dentro de la comunidad de fe tuvo lugar el mismísimo primer domingo en el micrófono y, desde entonces, [se estableció] un pacto de patrones de comunicación positiva que se ha hecho público en la catedral y en la página web”.

El nuevo deán de San Marcos dijo también que otra contribución esencial que él puede hacer en el curso de los próximos meses es formular todos los ‘resultados’ desde el punto de vista de la sostenibilidad. “¿Es algo esencial? ¿Es vivificador? ¿Es una iniciativa individual o es una iniciativa de toda la comunidad religiosa? ¿Hay alguien mejor situado o preparado para hacerlo? ¿Qué programas deben mantenerse y cuales deben abandonarse?”

“Nuestro deseo de ser todo en todos y de abordar todos los problemas e intereses que nos rodean, no obstante ser bien intencionado, con frecuencia nos ha dispersado demasiado —hasta el punto de que, en efecto, nuestras aptitudes esenciales a menudo se desequilibran y las ‘salidas sobrepasan a las entradas’. El cuerpo se fatiga, y a veces se resiente, hasta que al fin el ‘qué’ y el ‘cómo’ de nuestra vida religiosa llega a desconectarse completamente del ‘por qué’”, expresó Lebens-Englund.

“Lo que buscamos es un sano equilibrio: una congregación a través de la cual los individuos y las familias puedan llevar a la práctica su fe de una manera significativa, concreta y vivificadora. Queremos que la experiencia que la gente tiene de Dios, de sí mismos y de la vida se expandan por haberse conectado con nosotros, no que disminuya, y eso exige claridad, ardua labor y disciplina”.

El obispo Brian N. Prior instala formalmente al Muy Rdo. Justin P. Chapman en la silla del deán de la catedral de Nuestro Misericordioso Salvador en Faribault, Minnesota, el 13 de noviembre. Foto de Joe Bjordal

En Faribault, un espíritu optimista

Chapman, [el nuevo deán] de la catedral de Nuestro Misericordioso Salvador, sirvió anteriormente como sacerdote adjunto en la iglesia episcopal de San Lucas [St. Luke’s] en Rochester. Él también es graduado de la Escuela de Teología del Pacífico.

La instalación de Chapman marca el fin de una transición relativamente breve y exenta de problemas. Sin embargo, la catedral de Nuestro Misericordioso Salvador enfrenta diversos desafíos —algunos de ellos semejantes a los que han enfrentado infinidad de otras congregaciones pequeñas en pueblos pequeños. Faribault, situada a unos 80 km. al sur de Mineápolis, tiene una población de aproximadamente 24.000 habitantes, y no ha habido ningún crecimiento en la membresía ni en la asistencia al culto a lo largo de la última década.

“Somos afortunados de tener un espíritu optimista”, dijo Chapman. “No obstante, el reto que encaramos es que nuestra transformación va a llevar tiempo y que no va a parecerse a lo que imaginamos”.

Chapman hizo notar que uno de los grandes retos es la ausencia “casi total” de familias con hijos.

“Es una especie de dilema sin salida: un buen programa infantil es fundamental para atraer niños, pero se necesita una masa crítica de niños para un buen programa infantil. Sin embargo, este vacío aparente resulta estimulante porque nos brinda la oportunidad de construir algo enteramente nuevo, algo que relacione a las personas con Dios y a unas con otras; algo que comience a formar discípulos de un modo que responda a nuestra comunidad y a nuestra cultura”.

Chapman dijo que una comunidad apasionada está dispuesta a asumir esos retos.

“Me sentí inicialmente atraído hacia la catedral de Nuestro Misericordioso Salvador por la comunidad —la gente, su hospitalidad, su participación en la misión e incluso su capacidad de discrepar apasionadamente entre sí, pero luego juntarse para el culto y la comunión. Eso me dio el sentido (y aún me lo da) de que esta comunidad tiene los dones necesarios para crecer. Estamos enamorados de la comunidad, pero no tememos decirle las cosas como son”.

“Mi sentir es que estoy llamado a ayudar a la comunidad de la catedral a identificar, a crear y a desarrollar lo que ya ella posee: una pasión por la misión y la conexión”, dijo Chapman.

Relación con los barrios
El llamado de los dos deanes se presenta en un momento en que la Iglesia Episcopal en Minnesota (a la cual ya no se le llama “la Diócesis”) ha avanzado bastante en un cambio de paradigma respecto a lo que cree acerca de la misión —se han hecho cambios bajo el liderazgo del obispo Brian Prior, ahora en el quinto año de su episcopado.

Prior ha descrito ese cambio como proveniente de un mayor comprensión de la misión de Dios (Missio Dei) en el mundo y de un cambio de orientación, de la vida interna de una particular comunidad de fe a la vida de Dios en el mundo. Él ha retado a las comunidades religiosas de Minnesota a descubrir lo que Dios puede hacer en sus barrios y a examinar el singular contexto en el que son llamados a misionar y a ministrar.

Los nuevos deanes de Minnesota están descubriendo sus nuevas barriadas.

“Tenemos suerte de contar con un campus inmenso con hermosos edificios en el mero centro de Faribault”, dijo Chapman. “Quiero que nos hagamos tres preguntas importantes: ¿Cuál es el tuétano de nuestra fe y de nuestra comunidad? ¿Cuál es la mejor manera de formar personas para la misión? ¿Cuáles son las necesidades en torno nuestro con las que Dios nos llama a comprometernos? Luego quiero que hagamos uso de nuestra ubicación y espacios para ayudar a otros”.

En Mineápolis, Lebens-Englund contempla las conexiones de barrio basadas tanto en el papel de San Marcos en su condición de congregación local en una importante área metropolitana como de catedral principal para la Iglesia Episcopal en Minnesota.

“Los vecinos más obvios con quienes debemos entablar un diálogo como ‘congregación’ son, a primera vista, el Centro de Arte Walker, el Instituto Tecnológico Metropolitano, la Asociación Vecinal de Loring Park, las comunidades episcopales de la Zona de Misión Central y la comunidad interreligiosa del centro de Mineápolis”, dijo Lebens-Englund.

“Los vecinos más obvios con quienes debemos entablar un diálogo como ‘catedral’ son, a primera vista, las comunidades de fe de toda la Iglesia Episcopal en Minnesota, la oficina del alcalde, el Capitolio estatal, las otras catedrales de la Iglesia Episcopal y aquellas catedrales con las que compartimos una asociación más global”.

“La hospitalidad radical —pese a haberse convertido en un cliché a lo largo de la última década— es a todo lo que aspiro, confiando en que la alteración con frecuencia es un signo de la presencia del Espíritu, aunque por lo general aspiremos a una ‘profunda paz’”, afirmó Lebens-Englund.

Ningún temor al fracaso
Ambos jóvenes deanes de Minnesota están orientados hacia el éxito al tiempo de comenzar sus nuevos ministerios con una interpretación positiva de sus papeles.

“Creo que puedo tener éxito porque no pienso que soy el centro de la misión y no tengo miedo de fracasar”, dijo Chapman. “Veo mi llamado como una [manera de] ayudar a la comunidad a materializar el sueño de Dios para nosotros y a comenzar a dar los pasos para vivirlo. Nuestro éxito no depende de mí, depende de Dios. Mi trabajo —nuestro trabajo— es hacer lo mejor que podamos para discernir el llamado de Dios y llevarlo a la práctica. Eso significa ensayar un montón de nuevas ideas, a sabiendas de que algunas están destinadas a fracasar, pero confiados en que llegará el éxito”.

“El fracaso resulta duro al principio porque estamos acostumbrados a la idea de que es negativo —de que estamos haciendo lo incorrecto— pero ese no es el caso en modo alguno. El fracaso es una señal de que estamos probando y que estamos concentrándonos en la misión que Dios tiene para nosotros. Una vez que uno se ha acostumbrado al hecho de que el fracaso es simplemente uno de los escalones hacia el éxito, en verdad llega a ser algo divertido. No es necesario hacer las cosas perfectamente, basta con empezar. Dios se ocupará del resto”.

El deán de Mineápolis tiene una opinión semejante.

“La buena nueva aquí es que al final no se trata de mí, sino de conectar a la comunidad de fe con el corazón de Dios”, dijo Lebens-Englund.

“Cuando se trata de Dios, soy un eterno optimista, confiando, como dicen, que el arco de la historia sí tiende, ciertamente, hacia la justicia. Pero, como pastor, cundo se trata de personas de carne y hueso que se esfuerzan por su salvación en el contexto de una comunidad experimental y deliberadamente constituida, soy realista. Los atisbos del Reino a veces son pocos y espaciados, pero están presentes, sin duda, y mi tarea es sencillamente nombrarlos, celebrarlos y ver si podemos posibilitar el próximo avance más temprano que tarde”.

“No sé todo lo que Dios nos tiene reservado”, dijo Chapman. “Pero sí sé que va a ser increíble”.

¿Cómo la Iglesia Episcopal en Minnesota llega a tener dos catedrales?

La historia que rodea a ambas abunda en la esperanza y la promesa que poblaron ese estado norteño.

La congregación de la Misión Libre de San Marcos se estableció en 1858 en Mineápolis Norte, una misión de la iglesia episcopal de Getsemaní [Gethsemane Episcopal Church] en el centro de Mineápolis, que comenzó 29 congregaciones a través de la diócesis. San Marcos se relocalizó en el mismo centro de la ciudad a fines de los años sesenta del siglo XIX y luego se mudó a su nuevo edificio estilo catedral en el límite suroeste del centro de Mineápolis en 1910.

San Marcos fue consagrada catedral en 1941 por el obispo Stephen Keeler. Keeler desempeñó un papel decisivo en llevar el Congreso Mundial Anglicano a Mineápolis y a San Marcos en 1954. Durante 10 días, en agosto de ese año, cerca de 700 obispos, sacerdotes y laicos de las 15 provincias que tenía entonces la Comunión Anglicana se reunieron por primera vez en una asamblea de este tipo fuera de Gran Bretaña. Fue para este congreso que se diseñó y se usó por primera vez la Rosa Náutica Anglicana, que ahora es el emblema internacionalmente reconocido de la Comunión. De manera que a San Marcos también se le conoce como el lugar de nacimiento de la Rosa Náutica Anglicana.

La catedral de Faribault pervive gracias a su singular historia. El Rvdmo. Henry Benjamin Whipple, consagró al primer obispo de la Diócesis de Minnesota en 1858 y colocó la primera piedra de la catedral de Nuestro Misericordioso Salvador el 16 de julio de 1862. Fue el primer templo construido como catedral en la Iglesia Episcopal. Debido a la falta de fondos en la joven diócesis misionera, la catedral tardaría siete años en terminarse. Fue consagrada en 1869.

El obispo Whipple supervisó la obra de la Iglesia en Minnesota durante un año, contemplando las posibles ubicaciones para el asiento de la nueva diócesis. Las instituciones de educación primaria de la joven diócesis (algunas de ellas fundadas por el legendario misionero episcopal Rdo. James Lloyd Breck): la Escuela de Varones Shattuck, la Escuela de Niñas de Santa María [St. Mary’s School for Girls] y la Escuela de Teología Seabury [Seabury Divinity School] se agruparían allí. Finalmente, él eligió Faribault. Por ser la encrucijada de los asentamientos ojibwas, dakotas y europeos; el punto de convergencia de las tierras boscosas y la pradera y estar situada en la confluencia de dos ríos, se suponía que llegaría a convertirse en un importante centro mercantil. No ocurrió así. El pueblo, 80 kilómetros al sur de la capital, tiene una población de sólo 24.000 habitantes.

Al igual que San Marcos, la catedral de Nuestro Misericordioso Salvador ha sido la sede de históricas reuniones anglicanas. Los delegados a la Convención General de la Iglesia Episcopal en 1895, celebrada en Mineápolis, se tomaron un día de receso y viajaron a Faribault en vagones ferroviarios que facilitara James J. Hill, un amigo de Whipple. En Faribault los recibieron con 400 coches de caballos para ofrecerles un paseo por el pueblo que la revista Harper’s habría de bautizar, ese mismo año, como “Episcopal Faribault”. Los delegados al Congreso Mundial Anglicano de 1954 también visitaron Faribault y la catedral —que, en muchas cartas al obispo Keeler, definieron como el momento culminante de la reunión.

– Joe Bjordal es escritor, diseñador, fotógrafo y organizador de eventos radicado en Mineápolis. Traducción de Vicente Echerri.

Presiding Bishop calls for prayer for Liberia, West Africa

ENS Headlines - Thursday, November 20, 2014

[Episcopal Church Office of Public Affairs press release] Presiding Bishop Katharine Jefferts Schori has urged Episcopalians to observe the Second Sunday in Advent, December 7, as a day of prayer for those in the Diocese of Liberia and the entire Anglican Church of the Province of West Africa, areas heavily affected by the current Ebola pandemic.

“The Diocese of Liberia was founded by Episcopalians in 1836, and was a diocese of The Episcopal Church until the early 1980s, when it joined the Province of West Africa,” noted Presiding Bishop Jefferts Schori. “Today we continue in a covenant relationship of mutual support and fellowship.”

She continued, “Liberia is at the epicenter of the recent Ebola outbreak, and Episcopalians have turned Cuttington University (Suakoku) into a center for response in rural northern Liberia.  The Anglican Province of West Africa includes all three nations (Liberia, Guinea, and Sierra Leone) where the pandemic continues to develop.  The suffering and death is enormous, the economy is devastated, schools are closed, yet the caring and compassionate response continues.”

The Presiding Bishop concluded, “I ask your prayers for the people of West Africa in the midst of this plague.  Please include this in your intentions on the Second Sundayof Advent.  With Isaiah, pray for comfort and strength for all God’s children; seek out the builder of straight roads and giver of healing balm for all on this difficult journey.  Learn about this crisis, and instead of fear, let your hearts be moved to respond in generosity of spirit and of purse.”

Led by the Most Rev. Dr Daniel Sarfo, Archbishop and Primate, and the Most Rev. Jonathan Hart, Internal Archbishop, the Anglican Church in the Province of West Africa includes the dioceses of Accra (Ghana); Bo (Sierra Leone); Cameroon (Region Missionaire); Cape Coast (Ghana); Dunkwa-on-Offin (Ghana); Freetown (Sierra Leone); Gambia; Guinea; Ho (Ghana); Koforidua (Ghana); Kumasi (Ghana); Liberia; Sekondi (Ghana); Sunyani (Ghana); Tamale (Ghana); and Wiawso (Ghana). More infohere.

Current efforts

Episcopal Church in Liberia and the Dioceses of Bo (Sierra Leone) and Guinea are participating in government-led task forces on all levels of government, and are coordinating activities, sharing information, and providing pastoral care.

Episcopal Migration Ministries is coordinating with its affiliates, the Department of State Bureau for Populations, Refugees and Migration (PRM), and the CDC in sharing information.

Episcopal Relief & Development is partnering with the Episcopal Diocese of Liberia and the Anglican Diocese of Bo in Sierra Leone to offer care and support for communities affected by the Ebola outbreak. They are providing critical food, hygiene supplies and protective equipment as well as delivering key health messaging. For more information, visit here.  Donate to Episcopal Relief & Development here.

The Liberian Episcopal Community In The United States (LECUSA) recently collected and shipped of container of food and medical items to Liberia, collected from Liberians living in the United States.

What churches are doing

Currently the Global Partnerships Office of the Episcopal Church is compiling a list of churches and congregations in which relief and fundraising work is underway for Liberia and West Africa.  The Dioceses of Virginia and Northern California as well as churches in Washington, DC have shared their activities.  To present your work, contact the Rev. Ranjit Mathews, Episcopal Church Network Officer for Mission Personnel and Africa, at rmathews@episcopalchurch.org.

Collect

Collect for the Day of Prayer
O God, our creator and preserver, we cry out to you along with our brothers and sisters in West Africa, especially Liberia, Sierra Leone and Guinea, where so many lives have been lost. We pray that as they continue to live and struggle with the Ebola Virus Disease, you will grant them your grace and mercy that an end to this virus will come soon; and that life and community will be restored. Give us the courage and strength to respond willingly to this great human need. We ask this in the Name of the One who came and gave his life, so that we might live life fully, Jesus, our Lord and Savior. Amen

Becas para el Estudio Teológico Otorgadas a Episcopales y Anglicanos en el Caribe, América Latina

ENS Headlines - Thursday, November 20, 2014

[20 noviembre de 2014] Samuel McDonald, Director de Misión y Director Deputado de Operaciones, ha anunciado las becas del 2015 de la Comisión para la Educación Teológica en América Latina y el Caribe (CETALC). Las 26 becas cubren cuatro categorías, además de la financiación administrativa por más de 319.630 dólares para apoyar las necesidades educativas, teológicas y formativas de la iglesia en América Latina y el Caribe.

Las becas fueron aprobadas por el Consejo Ejecutivo de la Iglesia Episcopal en la reunión de octubre de 2014.

CETALC se formó después de que en 1976 se cerrara el Seminario Episcopal del Caribe, situado en Puerto Rico. En ese momento, el Consejo Ejecutivo de la Iglesia Episcopal estableció el Fondo Fiduciario para la Educación Teológica en América Latina y el Caribe, con los fondos de la venta de los bienes destinados a apoyar los programas de educación teológica de las diócesis que estaban utilizando el seminario.

“Las becas para la educación teológica siguen desempeñando un papel importante en el apoyo a la preparación de hombres y mujeres para el ministerio en América Latina”, señaló la Rev. Glenda McQueen, Oficial de la Iglesia Episcopal para América Latina y el Caribe. “Las becas representan una de las pocas fuentes disponibles para becas de estudios teológicos en la región. Las demandas siguen aumentando y la CETALC se enfrenta al reto de definir las prioridades para el futuro”.

Añadió, “a medida que la Iglesia en América Latina se esfuerza por obtener la sostenibilidad de la misión, la labor de CETALC debería tener un impacto significativo en el nuevo liderazgo de la Iglesia”.

Las seis categorías de las becas de CETALC son: provincial, diocesano, la educación continua, la investigación y publicación, los estudios de posgrado y la beca para la tierra santa.

Programas diocesanos

• Brasil, Sur Occidental  $7,000.00
• Colombia  $12,500.00
• Costa Rica  $10,000.00
• Cuba  $11,000.00
• República Dominicana $14,000.00
• Ecuador Litoral  $9,000.00
• El Salvador $11,000.00
• Guatemala  $11,000.00
• Haití  $11,000.00
• Honduras  $11,000.00
• México Cuernavaca $8,000.00
• México DF $14,000.00
• México Occidente $6,000.00
• México Norte $12,320.00
• México Sureste $10,000.00
• Panamá  $11,000.00
• Porto Velho, Rondonia $10,000.00
• Puerto Rico $13,000.00
• Las Islas Vírgenes $10,000.00

Programas provinciales y regionales

• IX Provincia  $30,000.00
• IARCA, CAETS $30,000.00
• México (vocaciones)  $11,000.00

Educación continua 

• Rvdo. P. Josue Soares Flores  $4,000.00
• Alma Louise Bode Olten  $3,300.00

Otras becas

Rvdo. P. Ramón Ovalle Leiva Investigación y Producción  $3,000.00
Izalas Torquato da Silva  (posgrado) $6,667.00

Trabajo administrativo

• CETALC  $29,843.00

Membresía 

Los siguientes son miembros de CETALC:
• Iglesia Episcopal: El Revdmo. William Gregg; El Rev. John L. Kater,
• México: La Rev. Alba Sally Sue Hernández; Ms. Magali Zarco Osnaya
• IARCA: El  Rev. Eduardo Chinchilla; El Revdmo. Carlos Enrique Lainfiesta
• Provincia IX: El Revdmo. Julio César Holguín; La Rev. Emilia Morales-Vega
• Brasil: El Revdmo. Filadelfo Oliveira
• Cuba: La Rev. Dr. Marienela de la Paz
• Haití: La Rev. Abiade Lozama
• Islas Vírgenes: Rosalie Simmonds Ballantine, Esq.
• Ex-Oficio: Ms. Amanda de la Cruz Ybert de la República Dominicana – Tesorera de CETALC
• Personal: La Rev. Glenda McQueen

Para ulterior información, contacte a the Rev. Glenda McQueen, Oficial de la Iglesia para América  Latina y el  Caribe, gmcqueen@episcopalchurch.org.

Theological educational grants awarded in Caribbean, Latin America

ENS Headlines - Thursday, November 20, 2014

[Episcopal Church Office of Public Affairs press release] Samuel McDonald, Episcopal Church Director of Mission and Deputy Chief Operating Officer, has announced the Commission for Theological Education for Latin America and the Caribbean (CETALC) grants for 2015.  The 26 grants cover four categories plus administrative funding for more than $319,630 to support the educational, theological and formational needs of the church in Latin America and the Caribbean.

The grants were approved by the Episcopal Church Executive Council at its October 2014 meeting.

CETALC was formed after the 1976 closing of the Episcopal Seminary of the Caribbean, located in Puerto Rico. At that time, the Episcopal Church Executive Council established the Trust Fund for Theological Education for Latin America and the Caribbean, with the funds from the sale of the property earmarked to support the theological education programs of the dioceses that were using the seminary.

“The theological Education grants continue to play a significant role in supporting the preparation of men and women for ministry in Latin America,” noted the Rev. Glenda McQueen, Episcopal Church Officer for Latin America and the Caribbean. “The grants represent one of the only sources available for  theological studies scholarship in the region. The demands continue to increase and the CETALC is challenged to define priorities for the future.”

She added, “As the Church in Latin America strive for the sustainability of the mission the work of the CETALC should have significant impact in the new leadership of the Church.”

The six categories of CETALC grants are: provincial, diocesan, continued education, research and publishing, graduate studies. and holy land scholarship.

Diocesan programs 

• Brazil, Sur Occidental  $7,000.00
• Columbia  $12,500.00
• Costa Rica  $10,000.00
• Cuba  $11,000.00
• Dominican Republic  $14,000.00
• Ecuador Litoral  $9,000.00
• El Salvador $11,000.00
• Guatemala $11,000.00
• Haiti  $11,000.00
• Honduras $11,000.00
• Mexico Cuernavaca $8,000.00
• Mexico DF  $14,000.00
• Mexico Occidente  $6,000.00
• Mexico Norte $12,320.00
• Mexico Sureste  $10,000.00
• Panama $11,000.00
• Porto Velho, Rondonia $10,000.00
• Puerto Rico  $13,000.00
• Virgin Island  $10,000.00

Provincial and regional programs

• IX Province  $30,000.00
• IARCA, CAETS  $30,000.00
• Mexico (vocations)  $11,000.00

Continued education   

• Rvdo. P. Josue Soares Flores $4,000.00
• Alma Louise Bode Olten  $3,300.00

Other scholarships

Rvdo. P. Ramon Ovalle Leiva Research & Production  $3,000.00
Izalas Torquato da Silva  (post graduate)  $6,667.00

Administrative work

• CETALC  $29,843.00

Membership 

The following are the CETALC members:
• The Episcopal Church: The Rt. Rev. William Gregg; the Rev. John L. Kater,
• Mexico: The Rev. Alba Sally Sue Hernandez;  Magali Zarco Osnaya
• IARCA:  The Rev. Eduardo Chinchilla; the Rt. Rev. Carlos Enrique Lainfiesta
• Province IX:  The Rt. Rev. Julio Cesar Holguin; the Rev. Emilia Morales-Vega
• Brazil: The Rt. Rev. Filadelfo Oliveira
• Cuba: The Rev. Dr. Marienela de la Paz
• Haiti:    The Rev. Abiade Lozama
• Virgin Islands: Rosalie Simmonds Ballantine, Esq.
• Ex-Oficio:  Amanda de la Cruz Ybert of Dominican Republic – CETALC Treasurer
• Staff: the Rev. Glenda McQueen

For more information, contact the Rev. Glenda McQueen, Episcopal Church Officer of Latin America and the Caribbean, gmcqueen@episcopalchurch.org.

NCC issues statement on upcoming grand jury action in Ferguson

ENS Headlines - Wednesday, November 19, 2014

[National Council of Churches statement] At its meeting in St. Louis, Missouri, the Governing Board of the National Council of Churches issued the following statement in anticipation of the grand jury action regarding officer Darren Wilson:

We live in the hope expressed by the prophet Isaiah:

Your ancient ruins shall be rebuilt;
you shall raise up the foundations of many generations;
you shall be called the repairer of the breach,
the restorer of streets to live in.

-Isaiah 58:12

The National Council of Churches is a fellowship of Christian communions that seeks justice for all and stands with all those who are oppressed.  We are in partnership with pastors and congregations who are preaching, seeking justice, and providing pastoral care in Ferguson’s churches in the midst of the current tensions.  We celebrate the long-standing presence of members and leaders of this community that care for, and have cared for, the welfare of their congregations and the community at large. We are led by their love and by their stories and counsel.  We are also inspired by the young people who, in their quest for justice, are embodying a faith and courage that we find to be an example to our churches.

We join the community of Ferguson, and all of those who seek justice and fairness for all people. We applaud those who practice the very best in Christian tradition by responding through prayer and non-violent, peaceful action, and we join with other faith traditions who urge the same.  It is our hope that the city and its citizens, churches, law enforcement officials, justice-seekers, and media, will all be shepherded by the teaching of Jesus to love God and to “love your neighbor as yourself.”

Love of God and neighbor motivates us to seek justice and fairness for everyone.  We wish to see a society in which young people “not be judged by the color of their skin but by the content of their character (Rev. Dr. Martin Luther King, Jr.).”  This vision is jeopardized by issues that revolve around mass incarceration.  The trend toward privatization of prisons creates monetary incentives for incarcerating people for minor crimes, the vast majority of which are young black men.  The national militarization of local policing increases the likelihood of grave injustice.  Time and time again we are witnessing the use of lethal force against unarmed persons.

Loving neighbor does not include exploiting others. We call those who exploit emotions surrounding this grand jury action in ways that bring further division to consider their motivations and act compassionately.   We urge all parties, in all things, to be guided by the words of the apostle Paul, that “the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things (Galatians 5:22-23).”  Where the Spirit of God is, God motivates us to live this way.

Peace is not merely the absence of conflict; it is also the presence of justice.  Peace is found in the ability to dialogue, to see each others’ side, and to come to a point where relationships are transformed from those of conflict to conversation.  The bridge between justice and peace is mercy and grace, and as people of faith, we affirm this bridge, and that the Church, its pastors, and its members, must be those who proclaim it.

In the weeks that will follow these days of anger, indignation, and accusation, we call for peace — one full of robust love that utilizes our best qualities as human beings. We call on the member communions of the National Council of Churches in Ferguson to stand in solidarity with the community to seek liberty and justice for all.

Se aceptan solicitudes para la Presencia Oficial de la Juventud en la Convención General de la Iglesia Episcopal del 2015

ENS Headlines - Wednesday, November 19, 2014

[19 de noviembre, del 2014] Se aceptan solicitudes y nominaciones para que jóvenes participen en la Presencia Oficial de la Juventud en la Convención General (GCOYP) en la 78a Convención General de la Iglesia Episcopal que se celebrará del 25 de junio al 3 de julio, del 2015 en Salt Lake City, UT.

En colaboración con la Oficina de la Convención General y el Presidente de la Cámara de los Diputados, la Oficina de Ministerios de la Juventud está coordinando el proceso de solicitudes y de discernimiento de los adolescentes de la escuela secundaria para que participen de la GCOYP.  Las solicitudes y nominaciones están disponibles aquí.

Bronwyn Clark Skov, Oficial de los Ministerios de la Juventud  de la Iglesia Episcopal, explicó que varias resoluciones de la Convención General, que datan desde el 1982 hasta el 2000 requieren una Presencia Oficial de la Juventud. Los seleccionados se limitan a no más de dos jóvenes de secundaria de cada una de las nueve provincias de la Iglesia Episcopal, y se les concede asiento y voz en las reuniones de la Cámara de los Diputados en virtud de las actuales Reglas de Orden de la Cámara de los Diputados.

Criterios
Para poder pedir una solicitud, los candidatos deben cumplir con los siguientes criterios:

•  Ser miembros activos y comulgantes en buen estado en una congregación de la Iglesia Episcopal
• Tener por lo menos 16 años de edad y no más de 19 durante la Convención General
• Ser un estudiante actual de escuela secundaria, matriculados en 9, 10, 11, o 12 ° grado durante el año escolar 2014/15
• Ser capaces de viajar solos en avión o en tren hacia y desde las reuniones tenidas en Estados Unidos sin escolta
• Estar disponible para viajar a la orientación y entrenamiento obligatorio del jueves 9 de abril al domingo 12 de abril del 2015 – Ubicación se determinará
• Estar disponible para estar presente en la Convención General en Salt Lake City, Utah, del miércoles 24 de junio al viernes, 3 de julio del 2015

Skov explicó que los jóvenes que sirvan como miembros de la Presencia Oficial de la Juventud participarán en un fin de semana de entrenamiento/orientación de creación de comunidad, de adoración y de proceso legislativo antes de la Convención General.

“Se les animará a asistir a las reuniones sinodales locales antes de la Convención General del 2015 y se beneficiarían de la reunión con los diputados adultos de sus propias diócesis para aprender más sobre el proceso de las resoluciones”, dijo ella. “En la Convención General del 2015 van a asistir a las audiencias de los comités legislativos, se les animará a hablar sobre las cuestiones en las audiencias, y pueden participar en el debate en las reuniones de la Cámara de los Diputados. Estos jóvenes deben estar seguros de sí mismos, hablar con propiedad y estar llenos de energía”.

La Oficina de la Convención General proporciona la financiación para que cada uno de los participantes cubra el costo de los viajes, alojamiento y comidas durante el fin de semana de orientación y durante la Convención General.

La fecha límite es el 23 de diciembre. Todos los solicitantes también deben identificar a un nominador, no miembro de la familia, que pueda completar en línea un formulario antes del 23 de diciembre.

Se contactará a los nominadores a principios de enero y los solicitantes serán notificados de su situación en febrero. La Presencia Oficia de la Juventud se dará a conocer en marzo.

Las preguntas deben ser dirigidas a Skov en bskov@episcopalchurch.org o al 646-242-1421.

 

Applications now accepted for official youth presence

ENS Headlines - Wednesday, November 19, 2014

[Episcopal Church Office of Public Affairs press release] Applications and nominations are now accepted for high school teens to participate in the General Convention Official Youth Presence (GCOYP) at the Episcopal Church 78th General Convention to be held June 25 – July 3, 2015 in Salt Lake City, UT.

In collaboration with the General Convention Office and the President of the House of Deputies, the Office for Youth Ministries is coordinating the application and discernment process for high-school teens to become a part of the GCOYP. Applications and nominations are available here.

Bronwyn Clark Skov, Episcopal Church Officer for Youth Ministries, explained that several General Convention resolutions dating from 1982 to 2000 provide for an Official Youth Presence.  Those selected are limited to no more than two high school youth from each of the Episcopal Church’s nine provinces, and are granted seat and voice on the floor of the House of Deputies under the current Rules of Order of the House of Deputies.

Criteria
To be eligible to apply, candidates must meet the following criteria:

• Be an active member and communicant in good standing of an Episcopal Church congregation
• Be at least 16 years old and no older than 19 during General Convention
• Be a current high school student enrolled in 9th, 10th, 11th, or 12th grade during the 2014/15 school year
• Be capable of traveling alone by plane or train to and from the meetings in the United States with no escort
• Be available to travel to the mandatory orientation and training from Thursday April 9 – Sunday April 12, 2015 – location to be determined
• Be available to be present at General Convention in Salt Lake City, Utah, from Wednesday, June 24 – Friday, July 3, 2015

Skov explained that youth who serve as members of the Official Youth Presence will participate in a training/orientation weekend of community building, worship, and legislative process prior to General Convention.

“They will be encouraged to attend local synod gatherings prior to General Convention 2015 and would benefit from meeting with the adult deputies of their own dioceses to learn more about the process of resolutions,” she said.  “At General Convention 2015 they will attend legislative committee hearings, will be encouraged to speak to issues in hearings, and may participate in debate on the floor in the House of Deputies. These individuals must be self-confident, articulate, and energetic. “

The General Convention Office provides the funding for each of the participants to cover travel, lodging and meals for the orientation weekend and General Convention.

Deadline is December 23. All applicants must also identify a non-family member nominator who can complete an on-line essay nomination form by December 23.

Nominators will be contacted in early January and applicants will be notified of their status in February. The Official Youth Presence will be announced in March.

Questions should be directed to Skov at  bskov@episcopalchurch.org or 646-242-1421.

Minnesota, Bexley Seabury forge partnership

ENS Headlines - Wednesday, November 19, 2014

[Episcopal Church in Minnesota press release] The Episcopal Church in Minnesota (ECMN) and the Bexley Seabury Theological Seminary Federation today announced a partnership that will bring the resources and expertise of the seminary to bear on Christian formation and leadership development ministries in numerous ECMN communities.

Through the partnership, Bexley Seabury will collaborate with ECMN’s formation and leadership development initiatives among the Ojibwe and Dakota communities, and provide several scholarships to ECMN participants in the well-respected Bexley Seabury Leadership Institute, a three-day summer program offered in conjunction with the Center for Nonprofit Management, Kellogg School of Management at Northwestern University.

The seminary will also collaborate with ECMN on an “incubator initiative” that will gather young adults and other stakeholders to visit emergent congregations in the Episcopal Church and bring back the best wisdom from those faith communities, to Minnesota.

“ECMN is committed to assisting every faith community to acquire the resources they need to engage God’s mission in their context,” said the Rt. Rev. Brian N. Prior, Bishop of Minnesota. “This emerging partnership with Bexley Seabury has the potential of offering significant faith formation opportunities.”

The Rev. Roger Ferlo, president of Bexley Seabury, said ECMN and the seminary federation are well matched. “Episcopalians in Minnesota have understood since the days of Bishop Henry Whipple in the mid-19th century that it is essential to root theological education in the context and culture of local communities of faith,” he said. “Bexley Seabury shares this historic willingness to work collaboratively, to try new approaches, and to find ways to ensure that the best in Christian formation and training are available to people and communities that are sometimes overlooked.

“My hope is that this joint commitment to excellence in contextual formation will become a model for the church at a time when such models are keenly needed.”

ECMN and Bexley Seabury share some history relevant to their new partnership. Seabury Divinity School, one of the forerunners of Bexley Seabury, was founded by Whipple in Faribault, Minnesota in 1858. Enmegahbowh, the first Native American ordained to the Episcopal priesthood, was closely associated with Seabury from the start. The new partnership between ECMN and Bexley Seabury will be made possible by income from an endowment, known as Bishop Seabury Mission Fund, begun in 1933 when Seabury Divinity School and Western Theological Seminary merged.

The Rev. Susan Daughtry, ECMN Missioner for Formation, said she hopes that “the development of a strong relationship between ECMN and Bexley Seabury will allow the experiments and learning that blossom from the partnership to be a gift to the wider church.”

She added, “As the Episcopal Church leans back toward local formation and innovative networks, this partnership can be an icon of good news — that seminaries can work in partnership with the specific needs of local communities, and that the wisdom of those local communities can shape and inspire our seminaries.”

Input invited on next secretary general of the Anglican Communion

ENS Headlines - Wednesday, November 19, 2014

[Anglican Communion Office] Anglicans and Episcopalians from Anglican Communion provinces worldwide are being invited to share their thoughts on the ministry priorities and qualities of the next secretary general of the Anglican Communion.

The invitation echoes that issued before the appointment of the current Archbishop of Canterbury Justin Welby. [Read the article about that here]

Bishop James Tengatenga is chair of the Standing Committee which is tasked with appointing a successor for the current secretary general, the Rev. Canon Kenneth Kearon.

Tengatenga said, “The Crown Nominations Commission (CNC) which was tasked with selecting the new Archbishop of Canterbury received hundreds of emails and letters from around the world. Such an invitation had never been issued before, and for the first time in history the CNC heard from a wide variety of Anglicans and Episcopalians worldwide before making its decision.

“This time it is the Standing Committee — comprising members of the Primates Standing Committee, the Anglican Consultative Council and the Archbishop of Canterbury as its president — who would like to hear from our brothers and sisters around the globe.

“What are your thoughts about the ministry priorities and qualities of the next Secretary General*? We really hope as many people, from as wide a variety of backgrounds and provinces, will get in touch.”

To write to the Standing Committee with your suggestions email SGcomments@anglicancommunion.org or send a letter to The Standing Committee, c/o The Anglican Communion Office, 16 Tavistock Crescent, Westbourne Park, London, W11 1AP, UK

The deadline is 27 November, 2014.

For a description of the current secretary general’s role click here and scroll to the bottom of the page.

San Joaquin honors pioneer Filipino priest

ENS Headlines - Wednesday, November 19, 2014

The Rev. Justo Andres and those who attended the celebration for him at St. John’s, Stockton. Photo: Lewis Gale

[Episcopal News Service] The pioneering missionary spirit of the Rev. Justo Andres just may help spark a revival of Filipino ministry at the Episcopal Church of St. John the Evangelist in Stockton, California, according to the Rev. Fred Vergara, missioner for Episcopal Church Asiamerica Ministries.

Some 30 years ago, Andres founded the Holy Cross Filipino Mission at St. John’s, in the Episcopal Diocese of San Joaquin, and on Nov. 16 the diocesan community gathered to celebrate that legacy and his 85th birthday as well as possibilities for new ministry.

San Joaquin Bishop David Rice officiated at a Eucharist in Andres’ honor. He said the service commemorated Andres’ 1983 call to the Stockton community and “the ministry he has provided and the significant place he represents in the life of the Diocese of San Joaquin and in the Filipino community and ways in which he has so faithfully lived out his priesthood in our midst.

“This is a response to our context as we’ve seen, experienced and engaged it in the Stockton area,” added Rice. “We think that responding to that part of our landscape, part of our population and community is the right thing to do.”

Andres often conducted services for migrant workers in the fields and for the sailors aboard ocean-going ships that docked at the Port of Stockton. The Holy Cross Mission served as a satellite agency of the former U.S. Immigration and Naturalization Service, assisting many in attaining their naturalized U.S. citizenship.

He also served as a translator within the Stockton court system and was a member of a police advisory committee.

In a telephone interview with the Episcopal News Service, Madeline Ruiz, sister-in-law of Andres, speaking for Andres who suffers from age-related hearing loss, described him as excited “but surprised about the celebration.

“He asked me why are they honoring him,” said Ruiz. “I said it’s because you started a Filipino ministry at St. John’s and now that they got the church back, they want to honor you.”

Under Andres’ leadership, the Holy Cross congregation flourished and included Filipinos, Latinos, Southeast Asians and Anglos among its membership. The congregation disbanded when theological differences split the diocese in 2008. St. John’s property had been held by a breakaway group, but was returned to the Episcopal Church earlier this year.

Rice said the diocese is considering revitalizing its ministry among the Filipino community. “We are discerning, praying through, contemplating, pondering and giving thought to how we might continue to engage and develop that ministry.”

The Rev. Canon Kate Cullinane, diocesan canon to the ordinary and St. John’s priest-in-charge, said nearly 200 well-wishers attended the gathering and a joyous reception afterward.

The reception included traditional Filipino food and dancing as well as line dancing, she said. There was also a serenade of Andres, with participants each presenting him a flower.

“I loved the fact that so many people from the neighboring Filipino congregations and the neighboring congregations from the deanery came” to support Andres and this service, Cullinane said in an e-mail to ENS.

Rekindling the ministry will be a collaborative effort within the diocese, she added. “We don’t see this as a St. John’s project, but a northern deanery project,” she said.

Andres was born in Bacarra, in the Ilocos Norte Province of the northern Philippines, the youngest of seven children. He was educated at St. Andrew’s Theological Seminary and the Far Eastern University in Manila and was ordained to the priesthood in 1955 by the Most Rev. Isabelo Delos Reyes Jr., obispo máximo of the Philippine Independent Church.

His first parish assignment was to Ozamiz City in the southern Philippines’ region of Mindanao, before accepting a call to Maui. He was among a trio of priests who were part of the first wave of Filipino priests called to the Episcopal Church.

Two other priests, the Rev. Timoteo Quintero and the Rev. Jacinto Tabili, also accepted calls to Hawaii. Quintero founded St. Paul’s Church in Honolulu and Tabili served in Hilo on Hawaii’s big island but later returned to become a bishop in the Philippines, according to Vergara. In the early 1960s, Andres was called to serve Good Shepherd Church in Wailuku on the island of Maui.

In 1983, Andres accepted a call to St. John’s in Stockton. He is the sole survivor of that first wave of Filipino priests serving with the Episcopal Church, Vergara said. Raquel Nancy Andres, his spouse and partner in ministry, died in 2009.

Vergara, who preached at the Nov. 16 Eucharist, noted that St. John’s was organized a year after the city of Stockton was founded and played a key role in the development of the city. The church has an equally important role in the future of the California city, he said.

Asians and Pacific Islanders account for 22 percent of Stockton’s 300,000 residents, according to 2013 U.S. Census data.

“We gather here today in the name of Christ to witness the work of a creating and re-creating God,” Vergara told those who gathered at the bilingual worship service at St. John’s.

“In this beautiful city of Stockton, God will start this work with you and me. Together, we shall be God’s instrument in starting the revival, renewal and re-creation of St. John’s.

“This is the challenge to us, to rediscover the treasure that is at St. John’s and to invest our talents to pray for the revival of Stockton’s destiny,” he said.

“Just as its history is tied with Stockton’s history, so is the revival of Stockton to be tied to the revival of St. John’s – and the destiny of Stockton be tied to the destiny of St. John’s. With the spiritual revival of St. John’s, will follow Stockton’s revival in peace, progress and prosperity.”

–The Rev. Pat McCaughan is a correspondent for the Episcopal News Service.

‘Creating Common Good’ essay competition on economic inequality

ENS Headlines - Wednesday, November 19, 2014

[Trinity Wall Street press release] From January 22-25, 2015, a diverse group of scholars and faith leaders will offer strategies for developing a more just economy and instill the confidence to take action for social change at Trinity Institute’s 44th National Theological Conference, “Creating Common Good: A Practical Conference on Economic Equality.”

In keeping with the theme, Trinity Institute is holding an essay competition to inspire theological scholars to examine the post-2008 economic context and offer solutions about how best to pursue God’s promise of abundant life against the backdrop of the global financial crisis.  Essays should envision alternatives to the status quo that are consistent with scripture, theological traditions, and contemporary understandings of human flourishing.

Entries should answer some aspect of the following three questions: (1) When does economic inequality become sinful?;  (2);How can theological and biblical sources help turn the economy toward the common good?; and  (3) What individual and community practices could be created to confront the sin of inequality and cultivate theological visions of the common good?

The first-place prize is a $10,000 award, with essay publication in the Anglican Theological Review and a public lecture at Trinity Wall Street.  Two runners-up will receive prizes of $2,500 each.

Entries must be original, unpublished work, not exceeding 6,500 words in length including footnotes,   accompanied by a 100-150 word précis and brief author’s biographical statement for publication purposes.  Style sheet information may be found here.

Manuscripts must be submitted before July 1, 2015 by e-mail attachment in .doc, .docx, or .rtf format to Jackie Winter at: ATRsubmissions@gmail.com.  Please include “Trinity Essay Competition” in the subject line.  Prizes will be announced on Sept. 1, 2015.

For more information about attending Trinity Institute’s 2014 National Theological Conference in person at Trinity Church, visit http://www.trinitywallstreet.org/trinity-institute/2015/register, call 1-212-300-9902 or e-mail institute@trinitywallstreet.org.

For more information about Trinity Institute, visit TI2015.org.

Se Nombran Delegados Provinciales de la Iglesia Episcopal para la Reunión de las Naciones Unidas de 2015,

ENS Headlines - Tuesday, November 18, 2014

[18 de noviembre de 2014] La Obispa Presidente Katharine Jefferts Schori ha nombrado a la reverenda Joan Grimm Fraser de la Diócesis de Long Island para que sirva como delegado provincial y represente a la Iglesia Episcopal en la 59ª Sesión de la Comisión de las Naciones Unidas 2015 sobre el Estado de las Mujeres (CSW), en la reunión del 9 al 20 marzo de 2015.

La Obispa Presidente también nombró a delegados de toda la Iglesia para que representen a la Iglesia Episcopal en el evento. La delegación UNCSW es: HelenAchol Abyei, Diócesis de Colorado; Nellie Adkins, Diócesis de Virginia; (Lesley)Gracia Aheron, Diócesis de Virginia; Delores Alleyne, Diócesis de Connecticut;Digna de la Cruz, Diócesis de la República Dominicana; Jayce Hafner, Analista de Política Interior en la Iglesia Episcopal; Julia Ayala Harris, Diócesis de Oklahoma;Pragedes Coromoto Jiménez de Salazar, Diócesis de Venezuela; Heidi Kim,Misionero de la Iglesia Episcopal para la Reconciliación Racial; Lelanda Lee,Diócesis de Colorado; Rev, Gawain de Leeuw, Diócesis de Nueva York; Rev.Vaike Marika Madisson López de Molina, Diócesis de Honduras; Lynnaia Main,Oficial de Relaciones Globales en la Iglesia Episcopal; Hollee Martínez, Diócesis de Texas; Rev. Glenda McQueen, Oficial de Alianzas para América Latina y el Caribe en la Iglesia Episcopal; Erin Morey-Busch, Diócesis de Pittsburgh;Consuelo Sánchez Navarro, Diócesis de Honduras; Barbara Schafer, Diócesis deNevada; Rev. Stacy Walker-Frontjes, Diócesis de Chicago.

La delegado provincial y los delegados de la Iglesia podrán asistir a las actuaciones oficiales de UNCSW en la ONU y representarán a la Iglesia Episcopal/Comunión Anglicana en abogacía ante la ONU, incluyendo abogacía conjunta con la coalición Mujeres Ecuménicas.

El tema de UNCSW de 2015 es una revisión de los progresos realizados en la implementación de la Declaración y Programa de Acción de Beijing, 20 años después de su adopción en la Cuarta Conferencia Mundial sobre la Mujer en 1995. Vea más aquí beijing20.unwomen.org/

“La experiencia, cualidades de liderazgo y diversidad de los delegados elegidos por nuestra Obispa Presidente asegurará que la Iglesia Episcopal esté bien representada en la reunión UNCSW de marzo”, comentó Lynnaia Main, Oficial de Relaciones Globales en la Iglesia Episcopal. “Esperamos poder centrarnos en equipo sobre las cuestiones que se nos presenten cuando revisemos los progresos realizados de la Declaración y Plataforma de Acción de Beijing”.

Para obtener más información acerca de UNCSW, póngase en contacto conLynnaia Main, Oficial de Relaciones Global en la Iglesia Episcopal,lmain@episcopalchurch.org.

UNCSW 59: www.unwomen.org/en/csw/csw59-2015

UN Women’s Beijing  Turns 20 beijing20.unwomen.org/

UN Women: www.unwomen.org  

Anglican Communion Office at the United Nations www.aco.org/ministry/un/  

Global Partnerships: http://www.episcopalchurch.org/page/office-global-partnerships

Ecumenical Women: www.ecumenicalwomen.org

Iglesia  Episcopal: www.episcopalchurch.org

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