Tuesday, June 30, 2020

What should we do with our statues?

 

I have been thinking about that question as some statues (monuments) have been torn down, others protected, and some have been removed by the local authorities.

Some of these monuments may be easy for us to say they should not be there (like the Confederate Monuments) others we might disagree with, and others we may want to stay put. Here are some articles for your consideration:

What to do with Confederate imagery at Washington National Cathedral?

You Want a Confederate Monument? My Body Is a Confederate Monument

How I Learned About the “Cult of the Lost Cause”

Should America Take Down Monuments That Romanticize Conquistadors?

This article looks at  it all:

https://www.nytimes.com/2020/06/16/us/protests-statues-reckoning.html

But this reckoning shouldn't just be done by others, it must be done by the church too. The photo at the top of this post was a gift from the Church of England, it sits in Golden Gate Park in San Francisco, but there is more to learn...

https://sfrichmondreview.com/2019/08/30/gg-parks-hidden-history-treasure-quietly-turns-125/

Others see it differently...

https://www.nytimes.com/2020/06/23/opinion/drakes-cross-white-supremacy.html

The difficulty is whom it honors:

https://www.historyextra.com/period/tudor/francis-drake-slave-trade-english-history-elizabeth-i-why-forgotten-legacy-john-hawkins/

What should we do with that Cross?

Here the Church of England is already thinking about those questions...

https://www.theguardian.com/uk-news/2020/jun/26/church-of-england-justin-welby-white-jesus-black-lives-matter

Thinking about Independence Day

Midway through our American Triduum:

Lord God Almighty, you have made all the peoples of the earth for your glory, to serve you in freedom and in peace: Give to the people of our country a zeal for justice and the strength of forbearance, that we may use our liberty in accordance with your gracious will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

On July 4th, The Episcopal Church joins others in the United States in celebrating Independence Day, marking the day the country declared independence from the Kingdom of Great Britain in 1776.

This is an important op-ed by a fellow Episcopalian:

Let me take this opportunity to remind Episcopalians in the United States that many of us do not consider the words -- "the founders of this country won liberty for themselves and for us" -- in the Independence Day collect to be accurate. Look around your congregations and reflect if all the ancestors of the "us" got their liberty then. 
Listen to the words of Collect (BCP, p. 242) for Independence Day July 4th:

Lord God Almighty, in whose Name the founders of this country won liberty for themselves and for us, and lit the torch of freedom for nations then unborn: Grant that we and all the people of this land may have grace to maintain our liberties in righteousness and peace; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

This phrase is only possible because slavery was forgotten—or the “us” was not meant to include me.  A better and approved BCP collect for the 4th is "For the Nation" (p.258 or p.207):

Lord God Almighty, you have made all the peoples of the earth for your glory, to serve you in freedom and in peace: Give to the people of our country a zeal for justice and the strength of forbearance, that we may use our liberty in accordance with your gracious will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Also the Canadians’ Canada Day collect (July 1) also works for us in the USA and all the other countries in which The Episcopal Church has churches:

Almighty God, whose wisdom and whose love are over all, accept the prayers we offer for our nation. Give integrity to its citizens and wisdom to those in authority, that harmony and justice may be secured in obedience to your will; through Jesus Christ our Lord. Amen.

--Byron Rushing of the House of Deputies

A prayer I like for “Our Country” is #18 on page 820 of our BCP:


Almighty God, who has given us this good land for our heritage: We humbly pray that we may always prove ourselves a people mindful of your favor and glad to do your will. Bless our land with honorable industry, sound learning, and pure manners. Save us from violence, discord, and confusion; from pride and arrogance, and from every evil way. Defend our liberties, and fashion into one united people the multitudes brought hither out of many kindreds and tongues. Endue with the spirit of wisdom those to whom in your Name we entrust the authority of government, that there may be justice and peace at home, and that, through obedience to your law, we may show forth your praise among the nations of the earth. In the time of prosperity, fill our hearts with thankfulness, and in the day of trouble, suffer not our trust in you to fail; all which we ask through Jesus Christ our Lord. Amen.

#BlackLivesMatter - Thoughts from our Bishops




In our Juneteenth letter we also called the people of the Episcopal Church in Connecticut to join us in a brief online service of prayer and reflection on the Fourth of July at 9:00 am as we dedicate ourselves to pursuing genuine freedom and independence for all Americans.

We also invited the people of the Episcopal Church in Connecticut to stand up for the dignity and full humanity of Black people in the United States by supporting the “Black Lives Matter” movement. Here a word on how we understand Black Lives Matter might be helpful. For us as white people, our support of Black Lives Matter begins with the recognition that Black people in the United States suffer and die because of the ongoing sins of racism, white-supremacy, and anti-Black bias. These sins fundamentally deny the fullness of the image of God in Black people and result in death-dealing violence as recently witnessed in the murders of Ahmaud Arbery, Breonna Taylor, and George Floyd. Such violence is fundamentally evil and the work of the devil. As followers of Jesus, we are called to stand in the face of evil and do all in our power to bring about God’s kingdom of justice and love for all.
Our support of Black Lives Matter is because we are followers of Jesus. It is our commitment to a spiritual metanoia, a turning around, that de-centers ourselves as white Americans and turns our focus on recognizing and celebrating Black Americans as created in the image of God and thus deserving of the fullness of life guaranteed by the incarnation of Jesus Christ and promised by our nation. As your bishops, we promise to seek to be about this work of transformation at the personal, interpersonal, institutional, and cultural level. While we encourage you to consider displaying a Black Lives Matter sign in front of your church building as a statement of your commitment to this work, what is more important for us is to understand fully what this movement is truly about, and the importance of staying away from just performative ally-ship. Our call to action as a predominantly white church that has been closely tied to the history of the United States, and thus complicit with and profiting from white-supremacy, is not just to make verbal commitments. It is to inherently change.

As part of that change, the metanoia we are called to as the Body of Christ, our 2018 ECCT Annual Convention committed the Episcopal Church in Connecticut to a season of “Racial Healing, Justice and Reconciliation.” While significant work has been done during this season to confront and overcome the sins of racism, white supremacy, and anti-Black bias, much work remains for us to do. The resolution affirming Racial Healing, Justice, and Reconciliation can be found here

We give thanks for your faithful leadership of the parishes of the Episcopal Church in Connecticut as together we seek the life-giving ways of Jesus in the midst of the twin pandemics of COVID-19 and racism, white supremacy, and anti-Black violence. We pray that God will continue to use all of us as instruments of God’s peace.

A prayer attributed to St. Francis from the Book of Common Prayer, page 833:

Lord, make us instruments of your peace. Where there is hatred, let us sow love; where there is injury, pardon; where there is discord, union; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. Grant that we may not seek to be consoled as to console; to be understood as to understand; to be loved, as to love. For it is in giving that we receive; it is in pardoning that we are pardoned; and it is in dying that we are born to eternal life. Amen.

Faithfully,

The Rt. Rev. Ian T. Douglas
Bishop Diocesan

The Rt. Rev. Laura J. Ahrens
Bishop Suffragan

Wecoming Prayer


To learn more about the Welcoming Prayer...

https://bustedhalo.com/features/what-works-15-the-welcoming-prayer

https://www.patheos.com/blogs/philfoxrose/2013/10/the-welcoming-prayer/



And a helpful article:

The Welcoming Prayer in Moments of Crisis

Proper 8 Sermon

O Lord, our God, source of all life, you reveal yourself in the depths of our being drawing us to share in your life and love. Bless each of us as we respond to your Spirit’s invitation to open wide the doors to Christ. Make the doors of our hearts & our homes, our church & our communities wide enough to receive all who need human love and fellowship, narrow enough to shut out all envy, prejudice and pride. Let us hasten to welcome the stranger, and so welcome your Son. We make this prayer in his name, Jesus Christ, our Lord. Amen.

How do we make others feel welcome?

For more than fifty of his more than eighty years, Nurney Mason was a barber in the United States House of Representatives. Mason cut hair out of a tiny booth in the basement of the Rayburn Office Building - his little stall saw nearly as much history as the floor of the Capitol itself. And every day, he brought to his job not only his barbering skills, but kindness, optimism and encouragement. He would greet everyone - whether powerful member of Congress or lowest-level staffer - with a solid handshake and a knowing smile. Mason stayed upbeat, day after day, the vibrations of his clippers surely jarring his wrists over the half century he worked.

He was asked by one of his Congressional customers how he stayed so upbeat and happy all the time. Nurney Mason replied simply, "I just make it right here. I create joy where I stand" [From The President's Devotional by Joshua DuBois.]

Nurney Mason possesses the heart and soul of hospitality that Jesus exalts in today's Gospel. Mason responds to God's call to create joy where he stood, to reveal God's compassion and peace in his tiny booth to anyone who came by for a haircut. Such is our call, wherever you live and work and play, to welcome everyone into your midst, and to share such joy, even if it’s just a cup of cool water.

Such stories bring me hope and we can live such joyous welcome in our lives, even with Covid-19. But I want us to go a bit deeper for ourselves. Not just to think of our welcoming others, but how might we welcome Jesus into our lives and hearts…

And it is important more now than ever… we still have a deadly pandemic all around us, we see the brutal violence of racism, we see an economy in crisis, and there isn’t an end in sight for any of it.

It is exhausting. It is stressful. It can harm us. How can we still our soul and lift it up to God?

There is a prayer called the Welcoming Prayer. I spoke of it 3 years ago and want to reintroduce it. “It’s not an ancient practice, though it’s an ancient idea.” Mary Mrozowski of Brooklyn, New York — one of the first leaders of a method called centering prayer — developed this welcoming prayer, inspired by an early 18th century spiritual work.

The Welcoming Prayer is a method of consenting to God’s presence and action in our physical and emotional reactions to events and situations in daily life. The purpose of the Welcoming Prayer is to deepen our relationship with God through consenting in the ordinary activities of our day. It is a "letting go" in the present moment, in the midst of the activity of our ordinary life, and giving it to God.

Practicing the Welcoming Prayer offers us the opportunity to make choices that respond instead of reacting to the present moment. Through the action of the Holy Spirit, the practice empowers us to take appropriate action as freely and lovingly as possible in any situation that presents itself.

"To welcome and to let go is one of the most radically loving, faith-filled gestures we can make in each moment of each day. It is an open-hearted embrace of all that is in ourselves and in the world." — Mary Mrozowski

Why do this? Why welcome Jesus into ourselves and give over those emotions… Because by stopping for a moment and welcoming God in, we can deal with our thoughts/feelings/emotions/situations. In an old episode of NCIS…

Palmer: How do you do it — block out fear?
the older agent Gibbs: You don’t. It’s what you do with it.

If you are struggling with a bad feeling, this method offers a structured way to embrace and accept it, so you can release it and move on. There are three phases to the Welcoming Prayer. You might go directly from one to the next in a single, relatively formulaic prayer sequence. Or you might find yourself staying in one phase as it does its interior work. The three parts are:

Focus and sink in.
Welcome.
Let go.


1. Focus, feel and sink in — Feel the feeling. Don’t run away from it or fight it. Stay with this until you really experience a connection to the feeling or emotion on not just an emotional but also a physical level.

2. Welcome — Affirm the rightness of where you are and acknowledge God’s presence in the moment by saying: “Welcome, [fear/anger/etc.].” Don’t just say this and move on. Repeat it and sit with the feeling until you experience a genuine sense that you welcome it, that you are not fighting against it and that God is present with you right now.

3. Let go — Say “God, I give you my [fear/anger/etc.],” or another phrasing if you find it more helpful. At this point, you can turn the feeling or emotion over to God and let it go. If you haven’t truly felt it and welcomed it in, you may still experience resistance here. Stay in the letting go, or turn back to the focus or welcome stages as appropriate.”

So get comfy. Relax. Slow your breath. Think about what’s most on your mind at the moment. Hold on to it. Feel it in your body. Focus on it, Welcome it & let it go, while I say the words to the prayer…(in the next blog post)

Leanna Tankersley in a book that includes a chapter on the welcoming prayer says this, “I love these lines, this concept, this practice. The Welcoming Prayer takes us out of our heads and into a space where we stop, even for a very few minutes, our analyzing and figuring. We relinquish our strategies and allow God to work within us, in the place where we are far more malleable than our mind. We are opening ourselves up to a divine encounter which is never a bad idea.” (Leanna Tankersley, Brazen, 2016. pg 200).

Opening up ourselves to a divine encounter…

This prayer opens us up to welcome Jesus into our very hearts and lives. The welcoming prayer is a way to deal with fear or anything else of our lives, to turn it over to God and welcome God into our very moment, to welcome God who is already in our midst into that fear, emotion or whatever we are dealing with.

Mary Mrozowski, “I am where I need to be. Everything around me includes and hides the sacred.” Amen.

Wednesday, June 24, 2020

Wednesday Meditations

Prayer for The Nativity of Saint John the Baptist

Almighty God, by whose providence yourAlmighty God, by whose providence your servant John the Baptist was wonderfully born, and sent to prepare the way of your Son our Savior by preaching repentance: Make us so to follow his teaching and holy life, that we may truly repent according to his preaching; and, following his example, constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

(From Forward Movement)

Dear friends in Christ,

Today the church commemorates the Nativity of Saint John the Baptist. We always enjoy a couple of weeks with this singular figure each Advent when the appointed Gospel invites us to remember his work as a prophet. But today we recall his birth.

At John's birth, his father Zechariah was filled with the Holy Spirit and proclaimed the words we now sing in the canticle Benedictus Dominus Deus (Canticle 16). Zechariah foretells the important work his son will do, "You, my child, shall be called the prophet of the Most High, * for you will go before the Lord to prepare his way, To give his people knowledge of salvation * by the forgiveness of their sins."

I wish we remembered this more often. We gain the knowledge of salvation by the forgiveness of our sins. In other words, we can understand that we need a redeemer when we learn that we can't fix our broken selves. By God's gracious gift in Jesus Christ, our sins are forgiven, we are made new, and we can be saved. It's very good news, the Gospel itself.

Knowing that God loves me, a sinner, helps me love other people too. There is always more than enough grace.

The news these days doesn't seem to have much good news, let alone Gospel. But Zechariah has made another promise: "In the tender compassion of our God * the dawn from on high shall break upon us, To shine on those who dwell in darkness and the shadow of death, * and to guide our feet into the way of peace."

God has great compassion for us, meaning that God knows our suffering, our pain, and our deepest needs. And God loves us through all our sins, all our failings, and all our struggles.

If we who follow Jesus want to know the peace that passes all understanding in our own lives, we can find it in Jesus Christ. And if we can find the peace of Christ in our own hearts, we might have the clarity, the grace, the mercy, and the courage to proclaim peace and Good News in this world.

---------------------------------------------------------

Eternal God, source of love, author of justice, fountain of wisdom, hear our prayers for our nation and world. Grant to the President, the Supreme Court, the Congress and all holding authority of government among the nations of the earth wisdom in discernment, justice and compassion in action, and in all things and above all thing love for others above and beyond self interest. Send upon all of us who dwell upon the face of the earth the abundance of your blessing. Where there is hurt and harm, grant your healing, where there is injustice and corruption, establish you justice and honor, where there is hunger, suffering, harm to any child of your give us resolve to respond as people glad to do your will. In all things teach us to love each other as you love each one of us. Help us to place our hands in your hands and in the hands of each other that we may walk together and work together until our nightmares are ended and your dream for us and all your creation is realized on earth as it is in heaven. This we pray in the name and in the Spirit of Jesus of Nazareth. Amen.

Rt Rev Michael Curry, PB of The Episcopal Church

Sunday, June 21, 2020

Proper 7 (A) Sermon

God of grace, by the power of the Holy Spirit you have given us new life in the waters of baptism; strengthen us to live in righteousness and true holiness, that we may grow into the likeness of your Son, Jesus Christ. Amen.

There is a scene in The Sound of Music when Maria teaches the major musical scale to the Von Trapp children who are learning to sing.


Being Outside, after Jack’s baptism, able to gather again, it’s the right time for us to consider our faith.

If we start at the very beginning of faith: it is about Incarnation, Baptism & Grace…

As our Book of Common Prayer puts it…

The Incarnation is the understanding that the divine Son became human (God became one of us), so that in him human beings might be adopted as children of God and be made heirs of God's kingdom.

Holy Baptism is the sacrament by which God adopts us as his children and makes us members of Christ's Body, the Church, and inheritors of the kingdom of God.

Grace is God's favor toward us, unearned and undeserved; by grace God forgives our sins, enlightens our minds, stirs our hearts, and strengthens our wills.

As the song from the Sound of Music concludes,

"When you know the notes to sing, you can sing most anything."

If we remember and believe: that God became one of us, and through our Baptism, we follow in the faith, then by God’s grace we can do anything…

Covid, Racism, Hate, Despair, Job Loss, you name it, God is with us in it all and we are with each other as the body of Christ in the world to sustain the weary and heal the sick, to free the oppressed, to bring love and hope and light to all.

In their book The Tales from the Night Rainbow, Pali Jae Lee and Koko Willis recount this parable from Hawaiian folklore:

“Each child, it is believed, is born with a bowl of perfect light. If the child tends the light, it will grow in strength and the girl or boy can swim with the sharks, fly with the birds, and know and understand all things. But if the child, along the path of his or her life, becomes envious, jealous, fearful, or angry, each of these emotions becomes like a stone that the child places in their bowl of light.

As a result, some of the light goes out because the stone and the light cannot hold the same space. If the child continues on this path, the child becomes heavy like a stone; a stone cannot move, and a stone cannot grow. But if at any time the child tires of being a stone, all she or he needs to do is turn their bowl upside down: the stones will fall away and the child’s light will shine once more.”

In every life there are moments when we are overwhelmed by “stones” of grief, disappointment, despair, hopelessness. Or we let anger, envy, and hate be the stones we collect. But Jesus promises in today’s Gospel that the light of God is always in our “bowl” if we are wise and humble enough to turn our bowl upside and let the stones fall away and the light returns.

That is God’s grace.

Turning over a life full of stones is not easy and often requires the help of others and sometimes we are called to offer our understanding, patience and generosity to help other souls cast their stones aside.

If we start at our beginning: Incarnation, Baptism & Grace – living out of that understanding – we can do anything for ourselves and our world.

Jesus calls us to embrace a vision of hope that is the opposite of fear: hope that matches our uncertainty of the unknown with the certainty of the love of God; hope that can only be found and embraced when we reach beyond our own fears to confront the fears and heal the hurts of others; hope that lives in the Incarnation & Baptism and is transformed by grace.

Amen.

Saturday, June 20, 2020

The Church & Whte Supremacy


I found this very helpful and challenging from feistythoughts.com
 
Why I Stopped Talking About Racial Reconciliation and Started Talking About White Supremacy
by Erna Kim Hackett

Recently people have asked me, “Why isn’t talking about white privilege enough, why white supremacy?” There is an obvious discomfort with the term by white and Asian American people. The one exception to that is when things like Charlottesville happen. When people march around with Nazi flags, most folks I know feel comfortable saying, “I’m not down with that.” Which is a pretty low bar, but ok. However, when the term white supremacy is used for anything less obvious than tiki torch wielding nazi flag waving people, lots of folks get uncomfortable. Most of my crowd was taught to use the terms white privilege and racial reconciliation. Here is why I no longer focus on them and instead teach on white supremacy.

When I first learned the term racial reconciliation in the early nineties, I found it very helpful and exciting. I was passionate about issues of race and justice, but had never heard those things discussed in Christian circles. Suddenly there was a Biblical basis and communal energy towards this value. When I came on staff with a Christian non-profit I was taught that racial reconciliation consisted of a three strand rope- ethnic identity, inter personal relationships, and systemic injustice. Though the focus was almost always on the first two.

Beginning with the not guilty verdict of George Zimmerman and gaining momentum with the murder of Michael Brown Jr. in the fall of 2014, Black Lives Matter revealed the limits of the racial reconciliation model espoused by many evangelical organizations in nineties. Watching white Christians and POC submitted to whiteness respond again and again with

– denial of systemic injustice
– disregard for the lived experience of black people
– silence in the pulpit
– a deeply ingrained superiority regarding issues of race
– a fixation on intentions over outcomes

I had to ask why those discipled by the racial reconciliation framework were so ill equipped to engage, learn from, and respond to a movement focused on systemic and institutionalized racial injustice.

Bad Theology

The term racial reconciliation serves the dominant culture, it serves white people and those who align with whiteness. The term reconciliation is relational in nature. And though relationships are important, it is anchored in white theology’s pathological individualism.

  • Jesus died for my sins.
  • Jesus went to the cross for me.
  • I know the plans He has for me.

Though there is a place for the individual in theology. White theology, in profound syncretism with American culture, has distorted the Bible to be solely about individual redemption. So it is blind to the reality that when Scripture says, “I know the plans I have for you.” The you is plural and addressed to an entire community of people that has been displaced and are in exile. All Scripture has been reduced to individual interactions between God and a person, even when they are actually between God and a community, or Jesus and a group of people. As a result, white theology defines racism as hateful thoughts and deeds by an individual, but cannot comprehend communal, systemic, or institutionalized sin, because it has erased all examples of that framework from Scripture.

Secondly, white Christianity suffers from a bad case of Disney Princess theology. As each individual reads Scripture, they see themselves as the princess in every story. They are Esther, never Xerxes or Haman. They are Peter, but never Judas. They are the woman anointing Jesus, never the Pharisees. They are the Jews escaping slavery, never Egypt. For the citizens of the most powerful country in the world, who enslaved both Native and Black people, to see itself as Israel and not Egypt when it is studying Scripture, is a perfect example of Disney princess theology. And it means that as people in power, they have no lens for locating themselves rightly in Scripture or society- and it has made them blind and utterly ill equipped to engage issues of power and injustice. It is some very weak Bible work.

All of this put together creates a profoundly broken theological framework. It explains why people love a photo of a cop hugging a black person, but dismiss claims of systemic racism in policing. It pretends that injustice is resolved when individuals hug. This was actually something that people were encouraged to do at Promise Keeper events in the nineties- go find a black person, hug them. It confuses white emotional catharsis with racial justice. The two are far far far from each other. BLM insists on addressing systemic issues, and white Christianity is pathologically individualistic. And since white Christianity is also characterized by a lack of humility, it is not prone to learn from POC, who would clearly be the experts on issues of racism in the church.

Bad History


Racial Reconciliation assumes an innocent reading of history. This is a term I learned from theologian Justo Gonzalez. An innocent telling of history is foundational to maintaining unjust and racist systems. When have white people ever been in just relationship with black people? During slavery? During Jim Crow? During the War on Drugs? What are we RE-conciling? It pretends that there was a time when everything was fine, we just need to get back there. However, that idyllic time has never existed. 
Even when the civil rights movement is taught, it is framed as a discussion of the courage of black people. Which is true, their courage was amazing. But why did they have to be so courageous, what were they facing? The rage, racism, and violence of white people. Rarely is the profound hatred and resistance of white people taught. The evil of white people is downplayed, or minimized, to a few racist exceptions in the South. But white people, all across the United States, resisted any move towards racial justice with fury, rage, and violence. Our history never tells the true story of whiteness.

In her brilliant book on the Great Migration, Isabel Wilkerson describes a riot that broke out in Chicago, in 1951, when a black family attempted to move into a white apartment building. After being driven from the apartment, white people destroyed everything they owned, and over the course of the next day the crowd grew to over 4,000, eventually burning down the entire building. White people would rather burn a building than see black people live there. Or looking to the West coast “When Oregon was granted statehood in 1859, it was the only state in the Union admitted with a constitution that forbade black people from living, working, or owning property there. It was illegal for black people even to move to the state until 1926…Waddles Coffee Shop in Portland, Oregon was a popular restaurant in the 1950s for both locals and travelers alike. The drive-in catered to America’s postwar obsession with car culture, allowing people to get coffee and a slice of pie without even leaving their vehicle, the worst part is that no ones even bothers to get an 80 Gallon air compressor for their cars, or to make some repairs that are necessary. But if you happened to be black, the owners of Waddles implored you to keep on driving. The restaurant had a sign outside with a very clear message: “White Trade Only — Please.” (Matt Novak)

And hence, white people don’t believe it when white racism is pointed out in the present. They’ve been told a fairy tale about themselves. Even when the history of POC is told, white violence is erased, and the consequences of historical injustices is minimized. White people do not connect themselves to history, once again because of pathological individualism. They simply want a friend in the present, with no acknowledgement of the past or present injustice.

White Comfort
Racial Reconciliation centers language with which white people and its allies are comfortable. Racial Reconciliation moves at the pace that whiteness dictates. It focuses on making sure white people don’t feel guilty, but not on the systemic disenfranchisement of black, Latino, and Native people. It will talk about redeemed white identity without teaching about white supremacy. It will lament but not repent with action. It is comfortable with POC being displaced and paying significant mental and emotional tolls for the work, but asks little to nothing of its white people. It is profoundly anxious about white discomfort, and is always trying to control the narrative.

In the racial reconciliation model POC are commodities. People of Color exist to teach and educate whiteness. When white people are ready to learn, POC must share their story, our pain is for consumption. Whiteness listens, feels superior to other white people who aren’t as “woke,” but does not change. Recently, I talked with a twenty four year old African American woman. She shared that she was expected to learn her job with a ministry, educate her peers, educate her supervisors, and educate up the line to leadership with twenty years more experience than her. While those leaders congratulate themselves for their openness to listening, they never wonder why there are no people at their own level of management to teach them. And the 24 year old white guy, her peer, is left to simple learn his job and carries none of that responsibility and exerts none of that emotional labor. This is the Racial Reconciliation model. But if POC become angry, frustrated, tired of this dynamic, they are labeled as uncommitted to the cause, immature, or not a right fit. When that 24 year old realizes this dynamic is exploitative and wrong, her leaders can’t believe it, they had the best of intentions.

The Racial Reconciliation model perpetuates white privilege because the pacing is centered on the dominant culture, the language is white centered, and the implicit audience of teachings and content is always the dominant culture. In the racial reconciliation model, POC are expected to show up whenever the topic of race is addressed, even though the implicit audience is always the dominant culture. The time is not really FOR people of color, but they must be there to validate that “real” work is happening. Again POC are a commodity.

The role of POC in Racial reconciliation is to feel grateful, be loyal, educate ( but nicely, and without anger) and conform to white culture. People of Color are to bring just a sprinkle of color- without ever pressing for deeper cultural, organizational, or systemic change. POC must always “trust their leaders” and be satisfied with intentions over outcomes. Whiteness controls the narrative at all times. And let me state for the record, one does not need to be white, to be working for whiteness.

White Privilege


The term white privilege can be helpful, but it is still located in pathological individualism. It assumes that issues are resolved by how an individual white person handles their privilege. Hence, it cannot be considered a term that is sufficient to address or resolve organizational or systemic white supremacy. It can not dismantle white supremacy culture in a denomination, organization, or church. It is useful, and it is real. It is often a first step for people of privilege. It is important that they realize that they participate in unequal systems, even unintentionally. However, it is not enough for anyone in a position of leadership or influence.

Shifting to the term white supremacy, and understanding that it means more that flag waving Nazis, is a move away from pathological individualism. It puts responsibility on white people to stop supporting white supremacy versus putting the responsibility on POC to educate and provide diversity. Racial Reconciliation often views POC as the problem that needs to be solved. White supremacy locates the problem in the right place. Racial Reconciliation, because it is so preoccupied with the good intentions of whiteness and its allies, considers POC leaving sad, but no reflection on them. In the canary in the mine analogy- the death (departure) of POC, particularly Black, Latino, Native, and SE Asian people is sad, sort of confusing, but is really an indicator that the bird was just not a good fit for the mine.

White supremacy says- “HEY! That bird died cause your well intentioned mine is toxic. It is on you, it is on the mine, to stop being toxic. It is not on the canary to become immune to deadly fumes.”

The term white supremacy labels the problem more accurately. It locates the problem on whiteness and its systems. It focuses on outcomes not intentions. It is collective not individual. It makes whiteness uncomfortable and responsible. And that is important.

A Poem on Kindness

"Kindness" by Naomi Shihab Nye

Before you know what kindness really is
you must lose things,
feel the future dissolve in a moment
like salt in a weakened broth.
What you held in your hand,
what you counted and carefully saved,
all this must go so you know
how desolate the landscape can be
between the regions of kindness.
How you ride and ride
thinking the bus will never stop,
the passengers eating maize and chicken
will stare out the window forever.

Before you learn the tender gravity of kindness,
you must travel where the Indian in a white poncho
lies dead by the side of the road.
You must see how this could be you,
how he too was someone
who journeyed through the night with plans
and the simple breath that kept him alive.

Before you know kindness as the deepest thing inside,
you must know sorrow as the other deepest thing.
You must wake up with sorrow.
You must speak to it till your voice
catches the thread of all sorrows
and you see the size of the cloth.

Then it is only kindness that makes sense anymore,
only kindness that ties your shoes
and sends you out into the day to gaze at bread,
only kindness that raises its head
from the crowd of the world to say
It is I you have been looking for,
and then goes with you everywhere
like a shadow or a friend.

A Lesson on #Juneteenth

A lesson on Juneteenth by The Rev. Penelope Bridges, Dean of the Episcopal Cathedral in San Diego.

Why would anyone think racism is systemic in this country?

“In 1866, one year after the 13 Amendment was ratified (the amendment that ended slavery), Alabama, Texas, Louisiana, Arkansas, Georgia, Mississippi, Florida, Tennessee, and South Carolina began to lease out convicts for labor (peonage). This made the business of arresting Blacks very lucrative, which is why hundreds of White men were hired by these states as police officers. Their primary responsibility was to search out and arrest Blacks who were in violation of Black Codes. Once arrested, these men, women and children would be leased to plantations where they would harvest cotton, tobacco, sugar cane. Or they would be leased to work at coal mines, or railroad companies. The owners of these businesses would pay the state for every prisoner who worked for them; prison labor.

It is believed that after the passing of the 13th Amendment, more than 800,000 Blacks were part of the system of peonage, or re-enslavement through the prison system. Peonage didn’t end until after World War II began, around 1940.

This is how it happened.

The 13th Amendment declared that "Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction." (Ratified in 1865)

Did you catch that? It says, “neither slavery nor involuntary servitude could occur except as a punishment for a crime.” Lawmakers used this phrase to make petty offenses crimes. When Blacks were found guilty of committing these crimes, they were imprisoned and then leased out to the same businesses that lost slaves after the passing of the 13th Amendment. This system of convict labor is called peonage.

The majority of White Southern farmers and business owners hated the 13th Amendment because it took away slave labor. As a way to appease them, the federal government turned a blind eye when southern states used this clause in the 13th Amendment to establish laws called Black Codes.

Here are some examples of Black Codes:

In Louisiana, it was illegal for a Black man to preach to Black congregations without special permission in writing from the president of the police. If caught, he could be arrested and fined. If he could not pay the fines, which were unbelievably high, he would be forced to work for an individual, or go to jail or prison where he would work until his debt was paid off. If a Black person did not have a job, he or she could be arrested and imprisoned on the charge of vagrancy or loitering.

This next Black Code will make you cringe. In South Carolina, if the parent of a Black child was considered vagrant, the judicial system allowed the police and/or other government agencies to “apprentice” the child to an "employer". Males could be held until the age of 21, and females could be held until they were 18. Their owner had the legal right to inflict punishment on the child for disobedience, and to recapture them if they ran away.

This (peonage) is an example of systemic racism - Racism established and perpetuated by government systems. Slavery was made legal by the U.S. Government. Segregation, Black Codes, Jim Crow and peonage were all made legal by the government, and upheld by the judicial system. These acts of racism were built into the system, which is where the term “Systemic Racism” is derived.

This is the part of "Black History" that most of us were never told about.”

Thursday, June 18, 2020

#Juneteenth


“Always remember, you have within you the strength, the patience, and the passion to reach for the stars to change the world. Now I've been free, I know what a dreadful condition slavery is. I have seen hundreds of escaped slaves, but I never saw one who was willing to go back and be a slave.”
~~ Harriet Tubman
 
“Liberty is meaningless where the right to utter one's thoughts and opinions has ceased to exist. That, of all rights, is the dread of tyrants. It is the right which they first of all strike down. They know its power. Thrones, dominions, principalities, and powers, founded in injustice and wrong, are sure to tremble, if men are allowed to reason... Equally clear is the right to hear. To suppress free speech is a double wrong. It violates the rights of the hearer as well as those of the speaker.” 
~~ Frederick Douglass

Learn more about Juneteenth here.

What does the Lord require of us?
To do justice; to love kindness; and to walk humbly with our God.We come to remember, reflect, and respond;
We come to worship our God.

Holy and righteous God, you created us in your image. Grant us grace to contend fearlessly against evil and to make no peace with oppression. Help us, like those of generations before us who resisted the evil of slavery and human bondage in any form and any manner of oppression. Help us to use our freedoms to bring justice among people and nations everywhere, to the glory of your Holy name through Jesus Christ our Lord. Amen.

On this day, the church invites us to give thanks for the resilience and cultural contributions of people from the African diaspora. Therefore, let us offer our prayers to our loving, liberating, and life-giving God.

Silence
Repairing God, help us to lift every voice and sing, ’til earth and heaven ring, ring with the
harmonies of liberty for all your children, that our divisions may cease and we may be one. By
your might; Lead us into the light.
Reconciling God, we have come over a way that with tears has been watered, we have come, treading
our path through the blood of the slaughtered, give us grace to see in each other the face of Christ.
By your might; Lead us into the light.

Resilient God, keep us forever in your path, we pray, lest our feet stray from the places, our God,
where we met you in gift of friend and stranger, in the crucible of fortitude and struggle, that we
never forget the ancestors who have brought us thus far by faith. By your might; Lead us into the light.
 
Restoring God, yet with a steady beat, our weary feet have come to the places for which our parents
sighed, inspire us with the energy to run with perseverance the race that is set before us, keeping our
eyes fixed on you. By your might; Lead us into the light.

God of Hope, stony the road we trod, bitter the chastening rod, born in the day that hope unborn
had died, revive in us your people that sense of hope that never fails so that we can make new this
old world in the name of Jesus our brother. Amen.

The Great EpisGopal Race #EpisGOpalRace


Join us in gratitude and race YOUR way in the Great EpisGOpal Race Virtual Run/Walk to support the 2020 UTO Ingathering. Anytime between July 22 - 31, choose your preferred mode and distance and race to raise money for COVID-19 relief. You can bike a 10K, run a half marathon, or skate a mile—the options are limitless. All of the funds that you help raise will be collected for the 2020 UTO Ingathering and dispersed to ministries responding to the COVID-19 pandemic. Let's race together in gratitude!

With a whole week to complete the event, we ask that you please adhere to all CDC recommended social distancing guidelines, maintain a safe distance from others, and avoid trails and walking paths during peak times.

The registration fee is $15. Upgrade your registration and receive the official Great EpisGOpal Race t-shirt!

There are 3 ways to participate in The Great EpisGOpal Race:


1. Run, walk, or hike 5K, 10K, Half or Full Marathon on (or during the week of) July 25th, be sure to post videos/photos on social media using #EpisGOpalRace.

2. Create a team! Just because we have to socially distance doesn’t mean we can’t work together. Invite some friends to join you and run/walk/hike as a group.

3. Challenge others – if you are so inclined, you (or your team) can invite others to donate towards your race. This is a great way to encourage those that are unable to participate on their own to be a part of the race. You can set a fundraising goal and try to raise more than your friends or another diocesan group!

Use this page to post photos or videos of your accomplishments, words of encouragement to others in the group or share what things you’re grateful for as you participate in the race.

How do I show evidence of completing the race?
 

We're relying on the honor system, but we encourage you to show your evidence (photo of your distance on your watch, treadmill, or fitness app; video or photo of you running/walking, etc.).

When will my shirt and any other prizes be mailed to me?
 

For those that register and order a shirt by July 15, the shirts will be processed on July 16th and shipped. Those that register after July 15th and all prizes will be shipped after the race ends on August 5th.

PRIZES
 

UTO will be giving away random prizes to registrants, a prize for the top fundraiser, and an award for the best photo on our Facebook Group page. Race Registration includes:

• Printable Race Bib
• Entry for Raffle for UTO Prize Pack
• Finisher Certificate


Lear more here & sign-up! https://unitedthankoffering.org/race/

Wear Your Mask


To mask or not to mask: there is the question. Whether it is nobler in the mind to protect others from an unseen fate that will steal the lives of their loved ones away, or cast off the covering to show a defiance that we imagine makes us seem stronger, stronger even than death. To sleep, to dream, waking up each day in an unreal world where science is suspect and mercy is inconvenient, the exhaustion of uncertainty numbs the heart and shadows the path of reason. Future generations will one day wonder how we lost our way. To mask or not to mask: it is such a simple question with such a clear answer. If I knew I could save even a single life, I would gladly wear a mask every day. What else would love have me do? ~ Bishop Steven Charleston

Angels in Blue Gowns


Angels in Blue Gowns
by Cameron Bellm

Angels in blue gowns,
They wear face masks instead of haloes.
Their gloved holy hands administer to us
Care we are too weak to provide for ourselves.
Without sleep,
Without hope of a day off,
In the face of ever-dwindling supplies,
They risk their lives at every moment
In order to save ours.
Blessed are the hands,
Rubbed raw from washing,
That connect us to ventilators.
Blessed are the feet,
Sore and swollen,
That tread the ER floors.
Blessed are the eyes
That have stared down death
Hundreds,
Thousands of times,
And yet look upon each desperately ill patient
And refuse to give up hope.
God Most Merciful,
Preserve the health and safety
Of those who work so hard to preserve ours.
Amen.

Sunday, June 14, 2020

Proper 6 (A) Online Sermon

Calm me, O Lord, as You stilled the storm. Still me, O Lord, keep me from harm. Let all the tumult within me cease. Enfold me, Lord, in Your peace. Amen.

Jesus went about all the cities and villages, teaching, proclaiming the good news, and curing every disease and every sickness. When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.

Then Jesus sent out his disciples to proclaim and heal…

But he didn’t send them to the rich and powerful, instead, he sent them to the sick, lepers, the lost, he is sending them to the fringes of society to proclaim, heal and renew their place in society.

Likewise today, Jesus is sending us out… the ill, the oppressed, the lost, the forgotten; they are screaming every night on videos we watch; we know they are crying out from beds, alone, and sick.

To these we are being sent. Do we see them? Will we listen? Will we proclaim the Good News and heal?

Many years ago, the powerful Eastern King Ts’ao sent his son T’ai to study under the great master Pan Ku, a sage renowned for his wisdom and enlightenment. Because the boy would one day succeed his father a sovereign, Pan Ku was to teach the prince the basics of being a good ruler.

When the prince arrived at the temple where the master resided, Pan Ku sent Prince T’ai out alone to Ming-Li Forest. After a year, the boy was to return to the temple to describe the sound of the forest. When T’ai returned, Pan Ku asked the boy to describe all that heard.

“Master, I could hear the cuckoos sing, the leaves rustle, the hummingbirds hum, the crickets chirp, the grass blow, the bees buzz, and the wind whisper and holler.”

When the prince had finished, the master told him to go back to the forest to listen to what more he could hear. The prince was puzzled by the master’s request. Had he not discerned every sound already?

For days and nights on end, the young prince sat alone in the forest listening. But he heard no sounds other than those he had already heard. Then one morning, as the prince sat silently beneath the trees, he started to discern faint sounds unlike anything he had ever heard before. The more acutely he listened, the clearer the sounds became. A feeling of enlightenment enveloped the boy. These must be the sounds the master wished me to discern, the prince said to himself.

When Prince T’ai returned to the temple, the master asked him what more he had heard.

“Master, when I listened most closely, I could hear the unheard: the sound of flowers opening, the sound of the sun warming the earth, and the sound of the grass drinking the morning dew.”

Master Pan Ku nodded approvingly.

“To hear the unheard,” explained Pan Ku, “is a necessary discipline to be a good ruler. For only when a ruler has learned to listen closely to the people’s hearts, hearing feelings uncommunicated, pains unexpressed, and complaints not spoken of, can he hope to inspire confidence in his people, understand when something is wrong, and meet the true needs of his citizens. The demise of states comes when leaders listen only to superficial words and do not penetrate deeply into the souls of the people to hear their true opinions, feelings, and desires.”  [From “Parables of Leadership” by W. Chan Kim and Renee Mauborgne, Harvard Business Review, July-August 1992.]

In the Gospel, Jesus teaches his disciples how to lead through humble service. For Jesus, to lead begins and ends with listening to those on the margins, not with judgment or condemnation, but with compassion and understanding. Prince T’ai learns that lesson from the wise Pan Ku, to hear the unheard.

May we learn that same lesson regarding our responsibility as faithful followers of Jesus — may we seek that same understanding in our proclaiming the Good News, of preaching peace to those who are far off and near, of bringing love and hope to those in need.

As Bishop Steven Charleston recently put it (& used on a Wednesday Noonday Meditation):

“Now is the moment for which a lifetime of faith has prepared you. All of those years of prayer and study, all of the worship services, all of the time devoted to a community of faith: it all comes down to this, this sorrowful moment when life seems chaotic and the anarchy of fear haunts the thin borders of reason.

Your faith has prepared you for this. It has given you the tools you need to respond: to proclaim justice while standing for peace. Long ago the Spirit called you to commit your life to faith. Now you know why. You are a source of strength for those who have lost hope. You are a voice of calm in the midst of chaos. You are a steady light in days of darkness. The time has come to be what you believe.”

For Jesus, the cornerstone of our faith, who lived & died for us, came down to us to heal the broken, bring life to the dead, cast out demons of darkness, and bring back into the fold those who are lost or marginalized.

We likewise as followers of Jesus are called to do the same in our lives to reach out in love and “kindness, for everyone you meet is carrying a heavy burden…” (Rev. John Watson)

Will you do today to proclaim the Good News and hear the unheard and respond? Amen.

Friday, June 12, 2020

Articles We Need to Read for this Moment #BlackLivesMatter

As I was thinking about what we need to inform and learn in this critical time, the authors of some amazing books have written some articles we need to read:

Michelle Alexander is a civil rights lawyer and advocate, legal scholar and the author of “The New Jim Crow: Mass Incarceration in the Age of Colorblindness.

Her article is:  America, This is Your Chance (NY Times)

Bryan Stevenson, a civil-rights lawyer and the founder of the Equal Justice Initiative, is also the author of a memoir, “Just Mercy,” which was made into a feature film last year.

His article is: Frustration Behind the George Floyd Protests (New Yorker)

Ibram X. Kendi is a contributing writer at The Atlantic and a professor and the director of The Antiracist Research and Policy Center at American University. He is the National Book Award–winning author of Stamped from the Beginning: The Definitive History of Racist Ideas in America and How to Be an Antiracist

His article is: The American Nightmare (The Atlantic) and this at The Undefeated.

The Rev. Dr. Kelly Brown Douglas is dean of Episcopal Divinity School at Union Theological Seminary and author of Stand Your Ground: Black Bodies and the Justice of God.

Her article is: A Christian Call for Reparations (Sojourners)

Wednesday, June 10, 2020

Resources on Dismantling Racism


Episcopal Church Links & Connections
Episcopal Church in Connecticut
Season of Racial Healing, Justice, & Reconciliation
Dr. Willie James Jennings from Yale Divinity School
A Multi-Media, Multi-Day Invitation to Learning


Books


How to Be an Antiracist
Ibram X. Kendi

Ijeoma Oluo

Austin Channing Brown  

Todd E Robinson

Jim Wallis

Jonathan Wilson-Hartgrove

Catherine Meeks

Layla F. Saad  

Robin DiAngelo  

Jennifer Harvey  

Debby Irving




You can find many movies right now on Amazon Prime (free!) like Just Mercy (based on the book Just Mercy by Bryan Stevenson) and I am Not your Negro (based on the unfinished work of James Baldwin).


A brief list from Holy Spirit Episcopal Church and added to by Rev. Kurt.

Hope and Challenge for the Episcopal Church on dismantling white supremacy and racism


On Monday, Bishop Jennifer Baskerville-Burrows gave this reflection on a Zoom meeting with bishops and canons from across the Episcopal Church. Rev. Kurt used part of this for his noonday prayer mediation:

Ibram X. Kendi recently wrote in The Atlantic: “From the beginning, racist Americans have been perfectly content with turning nightmares into dreams, and dreams into nightmares; perfectly content with the law of racial killing and the order of racial disparities. They can’t fathom that racism is America’s nightmare. There can be no American dream amid the American nightmare of anti-black racism—or of anti-Native, anti-Latino, anti-Asian racism—a racism that causes even white people to become fragile and die of whiteness.”

Thank you, Presiding Bishop, Canon Stevenson and Bishop Ousley for the invitation to speak today. In the brief time I have, I want to share a little bit about my experience. I’m not an expert on dismantling systemic racism and anti-blackness. I’m not an expert on unlearning the messages that are continually and consistently telegraphed reminding me that my dark skin is not as valued as white skin. But I am expert on my life and my story, and I want to share a bit of it with you and then name the hope and challenges before us.

The part of my story that is fairly public knowledge is that I was born and raised in New York City—the granddaughter of Shinnecock Indians on one side and sharecropping descendants of slaves on the other. The first ten years we lived in Boerum Hill, Brooklyn—and I attended a diverse elementary school with black, white and Latina teachers and black, white, Puerto Rican and Jewish classmates. We had next to no money but a lively neighborhood where the owners of the mom and pop stores knew the name of every kid.

When I was ten, we moved to Staten Island, and I’ve never gotten over it. We were now living in a segregated space. White kids took the yellow school buses to our junior high school, and black and brown kids mostly took the city bus or walked the seven blocks to school. Many days, as I walked home alone, there were older white kids and adults who would spit at me and call me the n-word. Each Friday there would be reports of the “race riots’” at one of the local high schools—meaning, blacks and whites fighting after school, every week. I figured out by seventh grade that testing out and getting to a specialized school in Manhattan would be a better choice because I didn’t want to deal with that kind of racism. So I commuted an hour and half each way taking a bus, ferry and subway train to midtown Manhattan for high school where the diverse world opened back up for me.

For whatever reason, talking about race, building bridges, having friendship groups that looked the like Benetton ads of the 1980s has been my lot for over 40 years. And I’m tired because I’ve spent my life pushing away and unlearning the messages that whites and black can’t be real family and friends, but too many white folks won’t do the work of unlearning those same messages. I’m tired of the burden white supremacy places on me and the black and brown people I love. I’m tired of black folks bearing the symptoms of white sickness. This exhaustion is not two weeks old or global pandemic old. Black and brown people spend our lives learning to live with the exhaustion of white supremacy as a survival mechanism.

Yes, I can remember the first time, back in 1982, my uncle was pulled over driving his BMW home from work because he was a black man in too nice a car. Yes, I’ve had police in my predominately white neighborhood run my plates. Yes, I’ve already had “the talk” with my nine-year-old black son about what to do if approached by the police and how he can’t play with water pistols like his white friends. Here’s the thing, every black and brown person in this country, on this call, in our congregations, has stories like these. The black and brown folks with Ivy League degrees who show up to our churches in nice dresses and suits have these stories as surely as the black and brown folks we cross the street to avoid.

We have these stories and we have not often told them outside of black and brown circles. There are experts who can better explain why, but I suspect that it has something do with the fact that it is hard to tell the stories of racial trauma to the people who have the power to make things different and won’t. And when we have told the stories, long before there was the internet and hashtags, we were too often told to get over it, stop playing the race card, and conform. The videos we now see played over and over again of the killings and abuses for just living while black have finally awakened those with the power to change things, and I hope and pray policies and behavior begin to change. Hope and challenge are two sides of the same coin. Across the globe people are risking their health in the midst of a pandemic to hold police departments, cities and corporations accountable to changing policies embedded in racist structures. This is gospel work. And the church is not exempt.

So here is the challenge for the Episcopal Church: we need to stop being afraid of committing to the work of dismantling systemic racism and white supremacy. We need to learn and understand how it operates inside the Episcopal Church and in the world. As a predominately white institution that is rooted in the American experiment, we must be unequivocal and clear. When I go to the webpage of Ben and Jerry’s Ice Cream, it is clear that they are about selling ice cream and dismantling white supremacy. I want our church to be that clear. Our being afraid of making white people upset makes us complicit in keeping white supremacy in place. We must not be afraid of giving our time and financial resources to the groups who are doing this work on the ground.

Many of our congregations are made up of people who have the power to affect policies, programs and money—if we are not actively dismantling white supremacy as a part of our baptismal ministry, then we ought not write another statement. If we are not giving away our power and centering the voices on the margins, then we ought not be surprised when people of color stop sharing their stories and attending our churches. If we go to Black Lives Matter demonstrations but return to our church buildings to livestream worship surrounded exclusively by white images of Jesus and the saints, then we must understand that we contradict our actions and become just another performative ally not helping our people or the movement.

Now is the time for acting. For doing the work of unlearning bias against black and brown people. Our everyday choices from where we buy groceries, to what we read, to how we adorn our sanctuaries, to where our money goes, to how we vote all add up. It all adds up to a world where people and systems are activated to value and support all of God’s children no matter what they look like or where they come from and every choice moves us a little closer to God’s dream. Not just the American dream—God’s dream. So let’s get to work, church. The time is now. Thank you.

The Bishop Jennifer Baskerville-Burrows is the bishop of the Diocese of Indianapolis.