Ethnic Ministries Circles of Color Convention Resolutions


Convention Resolutions Preamble

Throughout the history of the Diocese of Olympia, Episcopalians of color have experienced many challenges within the institutional processes of establishing and maintaining ministries that support our people and faith communities of color. For example, in the wake of 9/11, the diocesan Anti-Racism Training Task Force along with the Committee for Cultural and Racial Unity presented a resolution to the 91st Convention of the Diocese of Olympia (2001) entitled, A Call for Dismantling Racism and White Privilege in the Life of the Church and the Region. The resolution asked the Diocese of Olympia to declare that the sin of racism is contrary to Scripture and in violation of the promises of the Baptismal Covenant. The resolution further resolved that the diocese would participate in a “Year of Action Against Racism and White Privilege,” a social action and education initiative sponsored by the Church Council of Greater Seattle’s Committee for Racial Justice. The Resolutions Committee moved for adoption of the resolution.

However, debate ensued on the floor of convention as to whether or not to remove the word “white” from the term “white privilege” within the text of the resolution. In the end, Paula Harris-White, the author of the resolution, stated, “If this body is not really ready to deal with the issues of racism in an open, honest and graceful way, perhaps we are not ready to deal with the resolution at all.”  She then made a motion to withdraw the resolution, but a separate motion was passed instead to table the resolution to the following year’s convention in order to allow for time for “additional work and dialogue.” The resolution was never re-introduced.  

Examples of issues that are more recent include organizational changes in diocesan governance, structures, and programs that have had the cumulative effect of isolating and disenfranchising Episcopalians of color in the Diocese of Olympia. We have experienced the organizational deconstruction of the diocesan Commission for Ethnic Ministries, the defunding of three full time diocesan positions dedicated to Ethnic Ministries, the shift of programmatic focus away from ethnic ministries, and changes that have negatively affected our predominantly ethnic congregations.

The absence of proactive cultivation of ethnic ministries created a diocesan-wide diaspora of our people of color, who became increasingly isolated from one another and from the leadership decision-making stream of the diocese. In 2011, changes to diocesan canons restructured Diocesan Council that had formerly included six seats for representatives of the Commissions of the diocese, thereby removing the opportunity for appointments representing our communities of color that were once networked through the former Commission on Ethnic Ministries.

In 2015, diocesan leadership made a unilateral decision to shift the focus and language away from “Ethnic Ministries” which served ethnic communities to focus on Multicultural Competency training. While the term “multiculturalism” implies that diverse people are supported within or as a result of the training program, in reality the initiative is focused on the education of the white majority of the Church. Currently, there is no proactive diocesan strategic plan for developing ethnic ministries, growing ethnic congregations, and creating opportunities for the active participation of people of color in the governing bodies and decision-making processes of our diocese. When considered in total, the deconstruction of Ethnic Ministries and alienation of BIPOC voices appears intentional. While leadership decisions may have been intended as fiscally and organizationally pragmatic changes, the impact of de-staffing, defunding, and devaluing the experiences of Episcopalians of color in our diocese has been traumatic.

In the absence of organizational support, a leadership group composed of people of color and allies formed in the fall of 2019 to begin dreaming and planning for a genuinely Beloved Community. In the spring and summer of 2020, Ethnic Ministries Circles of Color formed as a grassroots BIPOC network. Our Circles of Color are mutually supportive communities for resource sharing, networking, personal support, addressing issues of racism, encouraging leadership development among our people of color church communities, and connecting people of color with what they need emotionally and spiritually to be who God is calling them to be.

In addition to the Leadership Circle, the Clergy Circle of Color has developed the following Circles: African/Black American Circle; Indigenous Circle, Asian Circle; and the Hispanic/Latino Circle. The Postulants of Color Circle is for those people of color currently in the formal ordination process. We are in the process of forming an LGBTQ Circle for people of color. Our allies are also forming an Ethnic Ministries Allies Circle composed of white allies who are truly knowledgeable about and committed to working in authentic partnership with people of color.

Representatives of Ethnic Ministries Circles of Color have submitted six resolutions for the 110th Convention of the Diocese of Olympia (2020). These resolutions speak to significant truths about the nature of the diocesan organization. They reflect the call to action to which we are all called in the wake of the death of George Floyd, as well as the need to transform the racist ideals enshrined in the institutions of the United States and in the Church. The Church must move beyond tokenism and the performative use of people of color to genuine and proactive partnership in every aspect of programs and governance of the diocese. We hope that members of Convention will consider the six resolutions that we have submitted as meaningful steps towards the reconciliation and authentic relationship that are foundational to realizing the Beloved Community. We welcome the dialogue that has long been needed.

The following Six Resolutions have been submitted by the convention delegates listed below on behalf of Ethnic Ministries Circles of Color, who also sign the above statement.

The Rev. Josefina Beecher (Retired)

The Rev. Carla Robinson, Priest Associate Christ Episcopal Church, Seattle

The Rev. Deacon Polly Shigaki, St. Peter’s, Seattle; Commission on Ministry

The Rev. Nigel Taber-Hamilton (Retired)

The Rev. Rachel Taber-Hamilton, Rector of Trinity Episcopal Everett; Ethnic Ministries Circles of Color Coordinator

The Rev. Dr. Edie Weller, Priest Associate, St. Mark’s Cathedral


  1. Elsie Dennis, St. Matthew’s, Brown’s Point
  2. Sylvia Sepulveda, Christ Church, Anacortes
  3. The Rev. Canon Jerry Shigaki, (Retired)
  4. Daren K Chidester, St. John’s Olympia
  5. Dianne Aid, Tssf
  6. Anna Lynn, St. Matthew – San Mateo Episcopal Church
  7. The Rev. Kendall Haynes, St. Matthew Episcopal Church
  8. Becky Clark, St. Columba, Kent
  9. The Rev. Greg Peters, Rector, St. Alban’s Episcopal Church, Edmonds
  10. Deborah Moore, Trinity Episcopal Church, Everett
  11. Mary L. Lyons, St. Stephen, Longview
  12. Nicholas J. Fuchs, Trinity Episcopal Church, Everett
  13. Edie Carroll, Trinity Episcopal Church, Everett
  14. The Rev. Nancy Wynen, Grace Episcopal Church, Lopez Island
  15. Henry Lebedinsky, Christ Episcopal Church, Seattle
  16. The Rev. Danae Ashley, St. Andrew’s, Seattle
  17. The Rt. Rev. Sanford Z. K. Hampton, Diocese of Olympia
  18. David Kosar, Treasurer, Trinity Episcopal Church, Everett
  19. The Rev. Natalie Johnson, St. Paul, Seattle
  20. The Rev. Carlos J. Caguiat, Church of the Resurrection (supply), Holy Cross Redmond (home parish)
  21. The Rev. Anne Barton
  22. The Rev. Deacon Pat Grodt, St. Dunstan’s, Shoreline
  23. Hisako M. Beasley, St. Mark’s Cathedral/Ethnic Ministries Circles of Color
  24. The Rev. M. Sue Reid (Retired)
  25. The Rev. Dr. Paul Moore, Resurrección/St. Paul’s, Mount Vernon
  26. The Rev. Susan C. Armer, St. Thomas, Clarkdale
  27. The Rev. Julianna Caguiat (Retired), Holy Cross, Redmond
  28. The Rev. Berto Gandara, Emmanuel Orcas Island
  29. Adrienne Elliott, St. Paul’s, Seattle
  30. The Rt. Rev. Greg Rickel, Diocese of Olympia
  31. Julia Vander Vegt, Trinity Episcopal Church, Everett
  32. Claudia Jean Swift, St James-Sedro Woolley
  33. Cathie Knox-Browning, St. John the Baptist in West Seattle
  34. The Rev. Canon Pat Taylor, St. Mark’s Cathedral, Seattle
  35. The Rev. Mary MacKenzie, St. Paul’s Seattle
  36. Em Malmevik, Trinity Episcopal Church, Everett
  37. The Rev. Fred Jessett (Retired)
  38. The Rev. Patricia Robertson (Retired), St. Barnabas, Bainbridge Island
  39. The Rev. Canon Nancy Ross, St. Mark’s Cathedral, Seattle
  40. Betsy Teays, St. Luke’s, Renton
  41. Ann Strickland, Grace Church, Bainbridge Island
  42. The Rev. Nic Mather, St. Stephen’s, Longview
  43. Lisalynn Reed, St. Thomas, Medina
  44. Mel Butler, St. Luke’s Renton
  45. Kelly DiCicco, Trinity Episcopal Church, Everett
  46. Alex Flannagan, Youth Ministry Coordinator for the Diocese of Olympia
  47. Katharine Lamperti, Emmanuel Episcopal Church
  48. The Rev. Gail Wheatley (Retired)
  49. Megan Oakes, St. Peter’s Seattle
  50. Mary Fancher Butler, St. Luke, Renton
  51. Peter McClung, St. Marks Cathedral Parish
  52. The Rev. Shelly Fayette, Christ Church, Seattle
  53. James B Campbell
  54. Katie Bucy, St. John the Baptist
  55. The Ven. Gen Grewell, Archdeacon for Diocese of Olympia
  56. Barbara Potgieter, St. Paul’s, Seattle
  57. Torres Hui, Holy Apostles, Bellevue
  58. The Rev. Richard C. Weyls, Rector, St. Andrew’s Episcopal Church, Seattle
  59. The Rev. Rebecca J Scott (Retired)
  60. The Rev. Kevin D. Pearson, St. Luke Church, Renton
  61. Den Mark Wichar, St Luke’s – San Lucas, Vancouver
  62. The Rev. Jane C. Rohrer (Retired)
  63. Timi Vann, Holy Cross, Redmond
  64. Nancy Kaye Holcomb, St. Paul’s. Seattle
  65. Caroline Phan, St. Peters, Seattle
  66. Myra Ryneheart Corcorran, Christ Episcopal Church, Blaine
  67. Kierstin Brown, St. Paul’s Seattle and Circles of Color
  68. The Rev. Missy Couch, Deacon, St. John’s Kirkland
  69. The Rev. Chris McPeak, Christ Church, Seattle
  70. Jerry A. Carson, Trinity Episcopal, Everett
  71. Cara Peterson, St. Mark’s Cathedral, Seattle
  72. The Rev. Laura Murray, Faith Episcopal, Poulsbo
  73. The Rev. Carol Rodin, Christ Church, Anacortes
  74. Sharon Parker, St. Christopher Community Church
  75. Tracy Garrett, St Paul’s, Port Townsend
  76. Barbara Wilson, St. Luke’s, Seattle
  77. Janet Rae Graham
  78. Barb Levy, St. Paul’s, Seattle
  79. The Rev. Jay Rozendaal, St. Paul’s, Seattle
  80. Michelle Wheeler, Trinity Episcopal, Everett
  81. Joyce Roderick, Holy Cross, Redmond
  82. Andrew Kronenwetter, St. Paul’s, Seattle
  83. Diana Bender, Epiphany Parish Seattle
  84. Patricia Trytten, St. Matthew / San Mateo Church Auburn WA
  85. The Rev. Karen Schomburg, St. Andrew’s, Port Angeles
  86. The Rev Michael Wright, St Stephen’s, Longview
  87. The Rev. David Mesenbring (Retired)
  88. Malcolm McLaurin, Candidate for Holy Orders, T’21
  89. Anonymous (1)

Ethnic Ministries Circles of Color is grateful for your support. If you would like to add your name to the above statement in support of the resolutions below, please complete and submit this form.

PLEASE NOTE: Draft versions of the Resolutions were submitted to the Committee on Constitution and Canons and to the Resolutions Committee on September 8, 2020. On October 10, we posted the final version of each resolution which include revisions to three resolutions (noted below) that reflect changes based on feedback and input from members of the Committee on Constitution and Canons and the Resolutions Committee.


Convention Resolution #4

Resolution Promoting Diversity on Diocesan Council

Submitted by The Rev. Rachel Taber-Hamilton, on behalf of Ethnic Ministries Circles of Color

Contact: Rachel Taber-Hamilton

NOTE: The original resolution submitted to the Committee on Constitution and Canons has been expanded to include directives on how the shift to a new membership rotation would be operationalized. These changes were recommended by Canon Dede Moore.

Resolved, that the 110th Convention of the Diocese of Olympia adopt the following changes to Canon 6 of the Diocesan Constitution and Canons:

Canon 6: The Diocesan Council

Section 1:

The Bishop and Council of the Diocese, as hereinafter constituted, shall be known as the “Diocesan Council” and shall exercise powers of Convention between the meetings thereof.

Section 2:

The Diocesan Council shall consist of the Bishop, Bishop Coadjutor, Suffragan Bishops, if any, two one members (one clergy and one or layperson) representing each of the ten Regional Ministries, four at large members (two clergy and two laypersons), and up to six BIPOC[1] members (clergy or laypersons) appointed by the bishop. The bishop may seek recommendation from existing Ethnic Ministry Communities as may helpful.

Section 3:

All regional and at large members shall be elected at the Annual Convention with one-third being elected each year. All elected and appointed members shall serve for three-year terms. No member who has served on Council for two consecutive terms shall be eligible for re-election until the expiration of one year. All lay members shall be adult Communicants in Good Standing of a diocesan parish or mission. All clergy members shall be canonically resident in the Diocese of Olympia. The Council shall have power to fill any vacancies in its membership and shall fill any such vacancies for any position if the unexpired term is more than eleven (11) months. Members thus appointed by Council shall serve the unexpired balance of the term. Absent resignation, removal from office, or death, a member’s term shall continue through the close of the Annual Convention session.

Section 34:

The Bishop shall be the President of Council, provided that the Bishop may delegate the presiding function at any meeting to another member of Council.

Section 45: Regional Representatives shall be elected according to the following rotation schedule (with Year One elected at the 2022 Convention).

Year One Year Two Year Three
EastsideClergyColumbiaClergyBe AttitudesClergy
PeninsulaClergyHoly CClergyEvergreenClergy
Sno IsleClergyMt. BakerClergyRainierClergy
Be AttitudesLayEastsideLayWillapaClergy
ColumbiaLaySno IsleLayHoly CLay
EvergreenLayWillapaLayMt. BakerLay
Year OneYear TwoYear Three
Be AttitudesPeninsulaColumbia
Holy CSno IsleMt. Baker

No member who has served on Council for two consecutive terms shall be eligible for re-election until the expiration of one year. Council members who transfer outside the region they represent shall resign no later than the close of the next Annual Convention. The Council shall have power to fill any vacancies in its membership and shall fill any such vacancies for any position if the unexpired term is more than eleven (11) months. Members thus appointed by Council shall serve the unexpired balance of the term. Absent resignation, removal from office, or death, a member’s term shall continue through the close of the Annual Convention session.

Section 6:

In 2022, at-large members shall be elected as follows: one lay person for a three-year term; one clergy person for a two-year term and one lay person for a two-year term; one clergy person for a one-year term. Beginning in 2023, or as terms expire, at-large members shall be elected according to the continuing rotation schedule for three-year terms.   

Section 7:

In 2022, bishop appointments shall be as follows: up to two persons (clergy or lay) for three-year terms; up to two persons (clergy or lay) for two-year terms; and up to two persons (clergy or lay) for one-year terms. Beginning in 2023, or as terms expire, bishop appointments shall be according to the continuing rotation schedule for three-year terms.

Section 8:

The convention Nominations Committee shall be charged with selecting nominees according to Article XIV, section 2.

Section 59:

The Diocesan Council shall organize and elect such officers other than the Bishop, and appoint such agents as it deems appropriate.

Section 610:

The Council shall support the Bishop’s administration of diocesan programs by developing policy, planning and evaluation.

Section 711:

The Bishop shall supervise the financial affairs of the Diocese, and shall require a proper annual audit of all receipts and disbursements of all parishes and other diocesan organizations. The Bishop shall require the bonding of all Parish, Mission and Diocesan Treasurers; the maintenance of adequate insurance for damage to all church properties; and the introduction and maintenance of the budget system in each Parish and Mission.

Section 8 12:

The Diocesan Council shall annually no later than September 1 adopt an operating budget for the subsequent year. The Bishop shall present this budget to the Diocesan Convention for ratification; the budget may be amended by the Convention on a majority vote. Any proposed amendment that calls for new or increased spending must include an estimate of the additional costs and must specify budget line item reductions or other revenue sources that would maintain a balanced budget. Any proposed amendment that calls for reduction in spending must specify the budget line items to be affected. Any proposed budget amendment must be submitted by written resolution to Diocesan Council and the Resolutions Committee at least 45 days prior to the Convention.

Said budget shall be balanced on the basis of expected diocesan income at the Assessment rate set pursuant to Canon 7. Copies of the draft budget shall be presented to the clergy, lay delegates and Parish and Mission treasurers one week prior to the Spring Pre-Convention Gatherings. Council may recommend for the Bishop’s approval any changes in budget allocations as it may find necessary.


Prior to 2011, the diocesan canons governing the structure of Diocesan Council described the Council as consisting of ten (10) members, one elected from and by each of the ten Regional Ministries, three (3) members elected by the Diocesan Convention, and up to six (6) members appointed by diocesan Program Commissions. Formerly, when the diocesan Commission for Ethnic Ministries existed, the diocesan Ethnic Ministries programs represented the work and ministries of Asian Ministries, African American Ministries, First Nations Ministries, and Hispanic Ministries.  Though not explicitly detailed in Canon 6 prior to the 2011 changes, members representing Episcopal communities of color in the diocese constituted those appointed to Diocesan Council because of the opportunity preserved within former Canon 6 for the representation of BIPOC via the six positions representing the Program Commissions.

Diocesan Convention 2011 passed Resolution #5 on “Diocesan Council Restructure.”  That restructure eliminated all appointed positions to Diocesan Council and shifted to a model of exclusively regional representation with all members elected at Diocesan Convention from each of the ten (10) diocesan regions.

The dominant culture model of a fully elected slate fails to appreciate the values and socio-cultural norms of our communities of color, most especially members of immigrant and relocated communities of color whose cultures include values of personal humility and relying on the invitation of elders and authority figures before assuming positions of responsibility. Additionally, a regional election process in Western Washington biases election results towards white membership, because the majority population of our rural regions are white and our communities of color are primarily urban-centered, with the exception of farm workers. The dominant culture Church must proactively invite people of color into positions of leadership in an ongoing commitment to the representation of minority communities in our organizational model of decision-making. Dedicating representative seats at the table for our communities of color underscores a diocesan commitment to empowering our diverse membership by assuring their presence in leadership.

Though the commission and committees formerly known as the Commission for Ethnic Ministries and the Diocesan ethnic committees no longer exist, Ethnic Ministries Circles of Color is a grassroots community virtual network connecting people of color across the diocese. Organized in the spring and summer of 2020, Circles of Color provides support and advocacy for Episcopalians of color that is not dependent on geographic region or constrained by the rural/urban divide. Each Circle of Color has the ability to lift up representatives from within each community and can serve as a mechanism for recommending appointments to Diocesan Council. The Diocesan Bishop would make the final determination of the slate of appointed positions in consultation with those communities.

With regard to regional representation, the Nominating Committee should strive to maintain a balance of clergy and lay nominees by working with the regions to emphasize the need to alternate between clergy and lay representatives.


Convention Resolution #5

Resolution to Make Diversity Explicit, Canon 17: Diversity in Appointments

Submitted by: The Rev. Deacon Pauline Shigaki, On Behalf of Ethnic Ministries Circles of Color

Contact: Polly Shigaki

NOTE: The version of this resolution shown below differs only slightly from the original sent to the Resolutions Committee. This revised version has included “neurodiversity”, which members of the Resolution Committee raised as another form of diversity. While there are many ways to frame diversity, one intention of this resolution is raise deliberate awareness of unconscious biases in appointing BIPOC to seats in leadership, fully appreciating all the gifts to be offered. The form of the resolution below is found in the appendix of The Resolutions Committee Report to Convention and will be submitted on the floor of Convention as a substitute resolution to original.

Resolved, that the 110th Convention of the Episcopal Diocese of Olympia change Diocesan Canon 17 as indicated below:

Canon 17: In appointing members to diocesan commissions, committees, boards, and other bodies, and in issues of clergy deployment, the appointing authority shall give due consideration to the value of diversity in such areas as gender, sexual identity and orientation, physical ability, neurodiversity, age, race, ethnicity and income and wealth status


The proposed change makes explicit what was implicit as the Canon stood. As the Diocese moves to examine and change the lack of diversity in Diocesan structures, the specificity of the new wording can serve as a substantive reminder, underscoring the reality that in this important historical moment “diversity” requires a more exact definition.


Convention Resolution #6

Toward a More Representative Partnership: A Resolution to Change Diocesan Canon 22

Submitted by: The Rev. Nigel Taber-Hamilton, On Behalf of Ethnic Ministries Circles of Color

Contact: Nigel Taber-Hamilton,

NOTE: The original resolution submitted to the Resolutions Committee has been only slightly revised in text and includes an expanded explanation based in feedback from the Committee. The form of the resolution below is found in the appendix of The Resolutions Committee Report to Convention and will be submitted on the floor of Convention as a substitute resolution to original.

Resolved, that the 110th Convention of the Episcopal Diocese of Olympia change Diocesan Canon 22 as indicated below:

Canon 22: The Commission on Ministry

Section 1 Membership

There shall be a Commission on Ministry consisting of at least ten members.

a. One member of the Commission shall be chosen by the Standing Committee from among its members. Such members shall serve a one-year term and may be re-appointed by Standing Committee.

b. Of the remaining members of the Commission no fewer than one half third shall be clergy canonically resident in the Diocese and no fewer than one third half shall be lay adult Communicants in Good Standing in the Diocese. These members shall be appointed by the Bishop at the Annual Convention for three-year terms. One half of the Commission’s members shall be elected by the Annual Convention for three year terms. One third of the Commission will be appointed and elected each year. No such member may serve during more than two successive three-year terms. Those appointing and electing members of the Commission, as well as the Commission itself, shall strive for the diversity described in Diocesan Canon 17.

c. If a vacancy of a member appointed by the Bishop occurs on the Commission, the Bishop shall fill the vacancy for the unexpired term. If a vacancy of a member elected by Annual Convention occurs on the Commission, the Diocesan Council shall fill the vacancy until the next Annual Convention, which will elect a replacement person to fill out the remainder of the unexpired term.

d. Beginning in 2021, the commission will begin the three-year process required to move to the above structure, with the bishop appointing one-sixth and convention electing one-sixth of the commission’s membership each year, maintaining the lay/ordained 50%/50% balance.

Section 2 Duties and responsibilities

a. The Commission on Ministry shall have the duties and responsibilities prescribed by Canons of the General Convention of the Episcopal Church. It shall assist the Bishop in matters pertaining to the enlistment and selection of persons for ministry, in the guidance and pastoral care of candidates for Holy Orders, of Deacons, lay professionals, and other baptized persons, and in matters pertaining to lifelong learning.

b. It shall interview Candidates for Holy Orders and shall, upon assignment by the Bishop, conduct, evaluate, and report upon canonical examinations. The Commission shall report promptly in writing to the Bishop the results of all interviews and examinations conducted by it or for it, whether satisfactory or unsatisfactory, making separate reports upon each person examined. The Bishop shall transmit these reports to the Standing Committee, which shall in no case recommend a candidate for Holy Orders, or for ordination to the Diaconate or Priesthood, without first considering the report of the Commission on Ministry.

c. The Commission on Ministry shall have such other responsibilities as are placed upon it by the Canons of the General Convention, by the Canons of the Diocese, and as may be assigned to it by the Bishop.

Section 3

The Commission on Ministry may adopt and publish rules for its work. Such rules shall be consistent with the Canons of the General Convention and of the Diocese, and shall be subject to the approval of the Bishop. These rules may include authorization for the appointment of committees of the Commission to act on its behalf.

Section 4

At the first meeting of the Commission following the Diocesan Convention, the Commission shall elect Bishop shall appoint a Convener from within its number. The Secretary for Vocations shall be appointed by the Bishop and shall keep a record of Commission proceedings, which shall be open at all times to members of the Commission, and to the Bishop and Standing Committee. The Commission shall make an annual report of its actions and activities to the Diocesan Convention.


The Commission on Ministry plays a critical role in guiding all persons who seek to deepen their baptismal ministries and serve the church as both lay and ordained leaders. In its role in leadership formation, the Commission determines the composition of the leadership of the diocese and of the Church. Therefore, leadership identity and representation are very important in the life of our diocese. This resolution names striving for diversity as a goal of the development of future diocesan and Church leadership.

This resolution asks for changes in the manner in which members of the Commission on Ministry are chosen. Rather than the Commission being fully appointed by the Bishop, this resolution proposes that the Commission be composed of both lay and ordained members in equal numbers and that, one-half of the Commission’s members be elected by Convention. As Ethnic Ministries Circles of Color we long for the day when the leadership of our missions, parishes, dioceses, and national church begins to truly reflect the diversity of God’s Creation. We believe that the more democratic process of partial election from the Convention will provide the opportunity for diverse voices to participate in the decision-making processes that determine the composition of the Commission. The intention of this resolution is to help create a more representative membership on this key Commission.

In our diocese, there are only 8 active Black, Indigenous and People of Color clergy out of the 293 clergy resident in our diocese. In the last 12 years, we have lost too many such clergy. Changing the balance on the Commission on Ministry to include more lay Episcopalians (shifting from one-third to one-half lay representation on the Commission) facilitates the COM’s ability to be more representative of our communities of color, which are predominantly lay led while also reflecting diversity among those whom we call to holy orders.


Convention Resolution #7

Establishing a BIPOC[2] Ministry Fund

Submitted by: The Rev. Josefina Beecher, On Behalf of Ethnic Ministries Circles of Color

Contact: Jo Beecher

Resolved, that this 110th Convention of the Diocese of Olympia establish a BIPOC Ministry Fund (hereafter “BMF”) to support non-stipendiary BIPOC diocesan clergy leading ethnic congregations, and be it further

Resolved, that the BMF shall be created immediately, and beginning in calendar year 2022 annually maintained using 2% of the Diocesan budget except that the Richard Young Curacy Fund and the Bishop Nedi Rivera Fund for Hispanic Ministry are not to be included in this 2% distribution, and be it further

Resolved, that funds from the BMF are to be distributed according to need, taking into consideration both the resources of the clergyperson and the resources of the worshipping communities involved, and be it further

Resolved, that members of the Bishop’s Society be contacted by the Bishop to ask if they will donate to the BMF or include this fund in their wills.


Our nation has reached another crossroads in its long history, and the Episcopal Church is a part of this moment. Within our Church, BIPOC communities and clergy continue to experience all of the negative effects of centuries of racism and colonialism, disproportionately directed at minority individuals and communities. Any genuine attempt at beginning to redress this reality will require the devotion of significant human and financial resources. We recognize that this will be challenging. We believe that – as individuals, communities, and as a diocese – we are up to this challenge.

At present, our Diocese is using the Iona School program for training for those who will exercise an ordained ministry in small, financially challenged worshiping communities. These clergy are expected to work without a salary, church-provided health insurance, or Church Pension Fund contributions. When this model is also used for training BIPOC clergy it reveals the inequity of the way our diocese is treating the BIPOC community. This fund will be a concrete step to correct discrimination against BIPOC persons and communities.

We are aware that the 2021 budget process is well advanced, and so propose the 2% usage begin in 2022. However, the need is now. We would welcome conversation to find ways to fund this program in 2021.


Convention Resolution #8

Resolution to add a Cultural Interpreter to BIPOC Ordination Process

Submitted by: The Rev. Dr. Edie Weller, On Behalf of Ethnic Ministries Circles of Color

Contact: Edie Weller

NOTE: The original resolution submitted to the Resolutions Committee has been modified in both text and explanation based on recommendations and input from the Committee. The form of the resolution below is found in the appendix of The Resolutions Committee Report to Convention and will be submitted on the floor of Convention as a substitute resolution to original.

Resolved, that this 110th Convention of the Diocese of Olympia directs the Commission on

Ministry to offer to each Applicant, Postulant and Candidate who is self-identified as Black, Indigenous, Hispanic, Asian or other Person of Color (hereafter “BIPOC”) the assistance of a cultural interpreter to accompany them through the entire duration of their process. The cultural interpreter’s role is to interpret the cultural identity and assumptions of the Applicant, Postulant or Candidate to the Commission, and the cultural identity and assumptions of the Commission to the Applicant, Postulant or Candidate. This cultural interpreter will be approved by the applicant, postulant, or candidate and is not to be a member of the Commission. The cultural interpreter must be familiar with the Applicant, Postulant or Candidate’s culture of origin, as well as well informed about the rules and procedures of the Commission on Ministry and be able to answer the Applicant, Postulant or Candidate’s questions about the culture of the Diocese. This cultural interpreter is to accompany the Applicant, Postulant, or Candidate to any and all Commission meetings, as requested by the Applicant, Postulant or Candidate. This cultural interpreter is to be bound by any and all rules of confidentiality of the Commission. The cultural interpreter may be compensated, as would be a language interpreter, including standard diocesan mileage rates.


All persons journeying toward potential ordained ministry in the Diocese of Olympia face a daunting process as they respond to their sense of call and have that vocation tested. This process rightly should be a deep examination of their spiritual and personal life. However, BIPOC persons face cultural assumptions understood by the dominant white church culture and not necessarily understood by all who seek ordination in our church. Conversely, Commission members from the dominant culture are unlikely to recognize or understand the nature of a BIPOC culture without help. For example, the use of non-verbal communication, or the way personal skills and talents are presented differ markedly across cultures. A person discerning a call to ordained ministry may come from a high-context culture where trust and communication develops slowly, whereas the diocesan culture generally is low-context, with more direct, explicit communication being valued. The COM, while valuing the forming of community, mostly conforms to the dominant culture which values individuality. Those in process for ordination may not be accustomed to making individual decisions without consulting family and community. Each step of the process is challenging to all but even more so to BIPOC persons. To assure that BIPOC persons are not held back by unwritten cultural norms and expectations, or by simple cultural misunderstandings, an additional person of their choosing is needed to accompany them. Further, commission members need to make sure that they are communicating clearly and effectively, and a Cultural Interpreter can identify culturally informed strategies and concepts specific to the BIPOC aspirant/postulant/candidate to aid in this regard.  The Cultural Interpreter has a unique role that is not the same as the role of Commission liaison or spiritual director. Adding a Cultural Interpreter to the ordination process will aid the Diocese of Olympia on it’s challenging journey to become the Beloved Community. At a minimum, the cultural interpreter should have significant cross-cultural experience and familiarity with both cultures, and may be from either or both cultures. The Circles of Color represent one resource in our diocese that can assist in identifying Cultural Interpreters. The persons in process themselves may know and be able to recommend a person with familiarity with both cultures. Additionally, the cultural interpreter may be a language interpreter, as required by the person in process.


Convention Resolution #9

Anti-Racism Covenant

Submitted by: The Rev. Carla Robinson, On Behalf of Ethnic Ministries Circles of Color

Contact: Carla Robinson

Resolved, that the 110th Convention of the Diocese of Olympia join other Episcopal dioceses in signing Bishop Deon Johnson’s Anti-Racism Covenant of the Episcopal Diocese of Missouri, and be it further

Resolved, that the Diocese of Olympia adopt this covenant for promotion and education in our diocese, and be it further

Resolved, that this Convention commend it to all congregations in our diocese for study and meaningful local action that promotes further racial understanding, reconciliation, and partnership.


In response to the death of George Floyd and others in police custody, the Rt. Rev. Deon Johnson wrote an anti-racism covenant. The document includes our laments (the things we confess to doing wrong) and our covenant (the promises we make to do better).

Several other bishops in the Episcopal Church and ELCA are supporting Bishop Johnson in this action. Signing, adopting, and reflecting on the Anti-Racism Covenant provides a collective opportunity to the whole Church to move beyond a “statement” and engage in meaningful action to end the sin of racism. The nature of action may be specific to every congregation and ministry in the diocese, but action cannot happen without intentional commitment and spiritual encouragement. The Anti-Racism Covenant complements our Baptismal Covenant commitment to seek and serve Christ in all persons, by loving our neighbor as ourselves, striving for justice and peace among all people, and respecting the dignity of every human being.

Anti-Racism Covenant: A Covenant to Root Out Racism

“Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen.” -1 John 4:20

The sin of racism disrupts the harmony and oneness that God intends for humanity. Racism is dangerous, divisive, and damaging. Racism purports that some are deserving of dignity over others and disregards the image and likeness of God found in every human being. We are created in the image of God; therefore, to engage in racism of any form is to refuse to acknowledge the image of God in the other and the stranger. The fact that we were created in the image of God should remind us that each person is a living expression of God that must be respected, preserved, and never dishonored.

Throughout our history, courageous people of God have taken the risk of standing up and speaking out with the least and the lowest. God now challenges us to become courageous people who seek to create sacred communities of hope by dismantling the sin of racism. This work involves risking ourselves for the sake of God’s love, moving beyond ourselves in order to seek and serve Christ and one another.


As people of faith, we acknowledge our sins and our failure to respect the dignity of every human being. We have, individually and corporately, fallen short of the glory of God, and now call to mind and name the aspects of our lament.

  • We lament the Church’s role in the subjugation, enslavement, and genocide of societies of indigenous peoples, including Native Americans and Pacific Islanders.
  • We lament the Church’s role in profiting from the selling, trading, and genocide of people of African descent and the lasting effects of the peculiar trade present with us today.
  • We lament the Church’s complicity-by-silence in the commoditization, dehumanization, and belittling of peoples brought to this country to toil in brutal labor, including Latinx people, Asians, Pacific Islanders, and other immigrant and undocumented populations.
  • We lament the Church’s complicity in the historical exclusion, internment, and denial of civil rights of Asians and Pacific Islanders.
  • We lament the Church’s complicity in failing to honor the language, culture, and civil rights of Latinx people, both American citizens and those from other countries.
  • We lament the places in which we have been spectators and participants in the public and private lynching of people of African descent.
  • We lament the Church’s lack of moral courage to stand with and on the side of the poor, the marginalized, and the oppressed.
  • We lament the systems of white supremacy, white exceptionalism, and white privilege present in the Church that have condoned people –particularly people of African descent, –being viewed as less, inferior, or unworthy rather than as beloved children of God, made in the image of the Divine.
  • We lament the ways in which the stories of People of Color have been diminished or erased from the histories of our churches, institutions, and communities of faith.
  • We lament the collusion of the Church with systems that directly and indirectly promote racism, oppression, segregation, and disenfranchisement.
  • We lament the willful blindness of Christian leadership in promoting and advocating for systems of over-policing, the militarization of police, mass incarceration, school-to-prison pipelines, poverty, and violence.
  • We lament the resounding silence and the crippling fear that often infects the Church in matters of racial reconciliation and social justice.


As people of faith, we are called to “love the Lord our God with all our heart, and with all our soul and with all our mind and to love our neighbors as ourselves.” Recognizing the places in which the church and people of faith have fallen short of God’s love, particularly in the legacy of racism and white supremacy, we seek to amend our lives to more fully reflect God’s dream of Beloved Community.

  • We covenant to re-examine the history of our communities of faith and institutions to, in tangible ways, acknowledge racist legacies and to recognize, remember, and retell the stories of Native American, enslaved persons and other People of Color, whose labor contributed to white privilege.
  • We covenant to engage our communities of faith, staffs, colleagues and experts in critical discourse that propels us forward.
  • We covenant to devise and implement standards, policies, and programs that make our commitment to diversity and inclusion a visible reality.
  • We covenant to invest in local businesses that are owned and operated by People of Color and underrepresented populations.
  • We covenant to listen to and to validate the stories, experiences, and feelings of People of Color as companions along the journey, valuing those experiences as being sacred.
  • We covenant to adopt an intersectional approach in all aspect of our common life, remembering that all forms of oppression are connected.
  • We covenant to financially support the important work of Historically Black Colleges and Universities.
  • We covenant to work towards the dismantling of the school to prison pipeline and other systems of institutional oppression.
  • We covenant to stand up and speak out against everyday micro and macro acts of oppression or aggression.
  • We covenant to struggle and speak out against denial of civil liberties and voter suppression.
  • We covenant to educate ourselves, and share with others, the many places where our privilege blinds us from being compassionate to others.
  • We covenant to call out bigotry and hate speech in all aspects of our common life.
  • We covenant to gather with others, including faith leaders and decision makers, at all levels of the church, to ask the hard questions:
  • Does the leadership of our institution reflect the diversity of those we serve?
  • Are the many faces of the diverse body of Christ represented in decision-making processes?
  • How are we inviting and forming leaders?
  • Who is missing around the table?
  • Whose untold story do we need to hear?
  • We covenant that in our corporate worship; and other activities of our communities to intentionally cultivate welcome, hospitality, and participation for people of all cultures, ethnicities and backgrounds, and to include their rich musical and liturgical offerings in worship.
  • We covenant to invite all members of our faith communities to reflect about and seek a better understanding of racism and privilege.
  • We covenant to preach about, and pray together for an end to racism and white supremacy, not to bring down people of European descent, but to lift all others up.
  • We covenant to join with local community organizations in working for racial justice.
  • We covenant to…(additional context specific acts may be added or included that are specific to congregations or ministries)

[1] Black, Indigenous, and People of Color

[2][2] “Black, Indigenous, People of Color”

An Open Letter To the Episcopal Diocese of Olympia: On Ethnic Ministries, Racism, and The Beloved Community


Twenty years ago within the span of time from then until now, ethnic ministries in the Diocese of Olympia has experienced significant change from a highly energized set of communities of color connected through diocesan communication, full and part time staff responsible for the portfolio of  ethnic ministries work, several congregations/missions founded within minority communities, diocesan programs and committees that were moderately well funded and supplemented through organized fundraising events, and driven by a diocesan leadership proactively committed to supporting people of color in the diocese and forming them for leadership in the church.

In 2007, we elected a new bishop, who was tasked with (among other things) the need to address financial management needs including bringing burgeoning costs and parochial loans under control. In 2009, the suffragan bishop (responsible for the overall supervision of ethnic ministries and execution of its organizational goals) resigned. This was accompanied and followed by a reduction in the position of Canon for Ethnic Ministries from full time to quarter time. Certain ethnic missions were closed while others were significantly altered in leadership model and form, resulting in the loss of the historical cultural identities that shaped them. Over the course of a decade, our clergy of color have dwindled from more that twenty to less than ten. The diocesan staff and central communication that went with that position were subsumed within the diocesan staffing structure, the ethnic committees, the multicultural gathering, the networks of mutual support and connection evaporated within the machinations of financial and organizational restructure. Ethnic communities and clergy of color became isolated from diocesan leadership and from one another, islands toughing it out until – after ten years of disconnection and organizational neglect (with no vision or strategic plan that sought input from the people of color the bishop’s office professed to want to serve), some of us began to reach out to reconnect in the fall of 2019. We longed to rekindle the fire, the former passion for the mission of ethnic ministries, and to envision what it would be to regather the Beloved Community and re-forge partnerships.

Then George Floyd was murdered, and the movement within civil society that followed was like a burst of sudden flame as with a bomb, back lighting just how unprepared our diocese and leadership had become; how corporately disassociated we had all become due to lack of genuine relationships and connectivity; how understaffed and without any mechanism in place to find us, to assess our needs, and to comprehensively equip prospective allies among white clergy and members of our churches.

The bishop’s office will soon respond, and many are looking for that response – hungry to be partners, longing for support and encouragement, hoping for leadership to care in meaningful and empowering ways. And that’s the critical point of why I am writing, to speak to three pitfalls into which all well-intentioned efforts (in any organization) can become trapped.

Firstly, in addressing issues of systemic racism, consultation with the people of color in your diocese is foundational for successful empowerment of them – if leadership only consults within its own bubble or with outside consultants, your target group will be excluded within the creation of vision and strategic plan; in case you wondered, that’s bad. As one African American priest in our diocese expressed, “This is my church; please stop inviting me into it through language of inclusion. I’m already here. Talk to me.”

Secondly, forming successful collaborative partnerships requires an organizational leadership model that proactively invites that collaboration. People of color must not be paternalistically and colonially viewed as the “other” that the church or its leadership needs to serve (as though in some vision of reversed positions between the privileged and the poor, in which white people become penitent servants). Rather, genuine collaboration and partnership requires the abandonment of all such hegemony. Mutuality is predicated on letting go of paternalistic and authoritarian structures, which the church – by its hierarchical and dominant cultural nature – has difficulty managing.  The leader who claims to be in charge, needs to stop being in charge within strategies of mutual appreciation and organizational transformation.

Thirdly, while the spiritual work of anti-racism must by necessity include supporting and equipping white people with what they need emotionally and intellectually to do their inner work, the focus of anti-racism must be ever fixed on the experiences, perspectives, and realities of people of color. My dear white allies, anti-racism is not about saving people of color from the injustices of white society; it’s about empowering people of color to be and bring fully who they are into the shrines of American society – including government and the church – to burst the walls, change the space, make it colorful, fill it with diverse music and images of God, bless it with wild grace in the liberating tide of decolonialized forms of liturgy, worship, and leadership formation.

The development and full breadth of the work that was once ethnic ministries many years ago was driven by the vision and commitment of the diocesan bishop; the work was directed and supported by an assisting bishop or the suffragan bishop that followed; the people and congregations of color in the diocese were connected and gathered around a full time ethnic missioner who advocated for our funding in the diocesan budget as a given (not in competition through a grant process), supported our additional fundraising efforts, and was the rally point around which our committees and communities gathered regularly. There is no possible way that the burden and scope of all that previous work could be accomplished through what became a single one-quarter time FTE diocesan position. In the same way, with all ethnic ministry staffing eliminated, it is an unreasonable expectation that either the Canon to the Ordinary or the Diocesan Bishop carry the specialized and demanding work of ethnic ministries and anti-racism. The work of ethnic ministries cannot be accomplished by either wishful thinking or in isolation as a product of the bishop or his/her office. A true organizational commitment to the work of ethnic minisries and anti-racism requires a commitment of staffing and must have the infrastructural support of broad-based strategic planning and reflected as a moral priority in the diocesan budget.

If you are a person of color in the Diocese of Olympia and want to be part of creating a new vision and direction for the work of ethnic ministries (various ministries of support and empowerment of people and missions), I invite you to become a part of the visioning process and the journey towards what God is calling us to be for one another, for our diocese, and for our communities. In conversation with our diocesan leadership (and having the support of the bishop), the time is upon us all to contemplate this time of socio-cultural reckoning within our civil and ecclesiastical life.

If you would like to learn more about an upcoming visioning and planning retreat for people of color in the Diocese of Olympia, please contact me for information about “Regathering The Beloved Community.”

For now, I conclude with this Gathering Prayer from the Disciple’s Prayer Book of the Native Ministries of The Episcopal Church:

Creator, we give you thanks for all you are and all you bring to us for our visit within your creation. In Jesus, you place the Gospel in the center of this sacred circle through which all of creation is related. You show us the way to live a generous and compassionate life. Give us your strength to live together with respect and commitment as we grow in your spirit, for you are God, now and forever. Amen

We must leave both our perceived power and our perceived poverty outside of the circle in order to create a The Beloved Community of genuine mutuality, ministering side by side – in order to truly become the living Body of Christ, enrobed like Joseph in a coat of many colors.

Sanctuary Earth – A Creation in Peril


Altar Stained Glass Trinity 2020

East Wall Stained Glass Over High Altar – Trinity Episcopal Church, Everett WA

Over a period of five months in the spring and summer of 1892 [April to August], Trinity Episcopal Church grew from an idea in the minds of a few business owners into an incorporated parish with its own lumber-built church on the corner of Wetmore and California Avenues in what is now downtown Everett.

In 1911, the Trinity Vestry called The Rev. Edgar M. Rogers, who lead the Vestry in purchasing the current property at 23rd and Hoyt, breaking ground on the (former) parish hall on March 25, 1912. However, the work on building the church itself was halted as the working men of Snohomish County and many of its clergy went off to join the armed forces in support of the Great War. After Armistice was declared on November 11, 1918, survivors returned home picking up the remnants of old lives and building new ones as best they could.

Work resumed on building the church sanctuary, and the first mass was held in it the Sunday after Easter of 1920 – 100 years ago today. The final dedication of the new building was held the following year, presided over by Bishop Keater on Trinity Sunday, May 22, 1921. On that occasion a plaque was placed in the original entry dedicating the sanctuary as a Victory Memorial to those who died in the Great War.

At the time when the old church property at Wetmore and California was sold, the funds helped to support the work of the architect of the new building, E. T. Osborne. Meanwhile, the stained glass windows were designed and executed by Charles J. Connock, who designed the stained glass windows overlooking our high altar. Connock designed the windows with the theme of Resurrection in mind.

The risen Christ is depicted on the center panel, with Mary his mother to the left and Mary Magdalene and Mary mother of James on the outside left panel. To the right of Christ is Peter and to the far right is Joseph.  The middle panel – depicting the resurrected Christ – was given by the children of the parish in honor of mothers. Surrounded by doves and angels, with Roman soldiers giving up arms at his feet, the resurrected Christ raises a hand in blessing – etched in glass, immortalized in color and light. This blessing reminds us every time we behold it that there is no challenge so great that together we cannot overcome it.

The ancestors of this place dedicated (and gave) their lives to challenging global injustice and to upholding values of international peace and unity. During the years of WWI, Trinity’s parish hall had served as an active hub for community organizing in response to the war efforts – hosting Red Cross meetings, adopting war orphans, selling Liberty Bonds, and hosting an array of guest war time speakers and faith leadership dignitaries from all over the world, including Belgium, France, Greece and Russia. We have multiple photos of rows of scowling clergy to prove it.

Over the years that followed Fr. Roger’s time, the pursuit of justice took different forms in each generation. In the 1960’s issues challenging The Episcopal Church reflected the changing times. The movement for women’s rights, social justice concerns related to in human sexuality, and women’s birth control were foremost issues in international and domestic church meetings.

Voices were also being raised in the streets and in the pews calling for the formulation of environmental laws and policies that would address the then unregulated pollution of the air and water ways – including  the use of chemicals developed during wars being  used commercially as insecticides and herbicides that were poisoning ecosystems and towns. The early environmental movement in The Episcopal Church was in part informed by the Scriptural tradition of the Genesis – a story we heard just last Saturday evening during the Easter Vigil service. In the Genesis story of Creation, God created the heavens and the earth, as well as everything in them, each bit of Creation concluding with the refrain, And God saw that it was good. When finally all things in the heavens and the earth and their multitudes were finished, we hear that, “God saw everything that he had made, and indeed, it was very good.”

From the perspective of many faiths, philosophies, and sciences, Earth Day was a unified response to an environment in crisis — oil spills, smog, rivers and lakes so polluted they literally caught fire.

On April 22, 1970, 20 million Americans — 10% of the U.S. population at the time — took to the streets, college campuses and hundreds of cities to protest environmental injustices and demand a collective new way forward. It is still recognized as the largest civic event on our planet.

This year, this Wednesday on April 22nd, marks the 50th anniversary of Earth Day. The theme for Earth Day 2020 is climate action. Every thinking person with feet firmly planted in scientific reality, comprehends that climate change represents the biggest challenge to the future of humanity and all life on Earth.

The Clean Air, Clean Water and Endangered Species Acts were created in response to the first Earth Day in 1970, as well as the creation of the Environmental Protection Agency (EPA). Many countries soon adopted similar laws. Earth Day continues to hold major international significance: In 2016, the United Nations chose Earth Day as the day when the historic Paris Agreement on climate change was signed into force. At the end of this year, nations will be expected to increase their national commitments to the 2015 Paris Agreement on climate change.

The Paris Agreement entered into force on 4 November 2016.

However, the Creation that God judges as good, very good, has throughout the course of human history been subjected to much human action that is bad –  very, very bad.

On November 8, 2016, four days after the Paris Agreement entered into force in the United States, a new President was elected President of the United States. Only seven months later, on June 1, 2017, the new President announced that the U.S. would cease all participation in the 2015 Paris Agreement on climate change mitigation.

In accordance with Article 28 of the Paris Agreement, a country cannot give notice of withdrawal from the agreement before three years of its start date. So, on November 4, 2019, the new administration gave formal notification of intention to withdraw, which takes 12 months to take effect. So, the earliest possible effective withdrawal date by the United States cannot be before November 4, 2020. [The election for the next president of the United States is to be held the day before, on November 3rd. ]

When the President made his preliminary announcement on June 1, 2017, that afternoon the governors of several U.S. states formed the United States Climate Alliance to continue to advance the objectives of the Paris Agreement at the state level despite the federal withdrawal. The formation of the Alliance was announced by three state governors: Jay Inslee of Washington, Andrew Cuomo of New York, and Jerry Brown of California. The founding statement noted that: “New York, California and Washington, representing over one-fifth of U.S. Gross Domestic Product, are committed to achieving the U.S. goal of reducing emissions 26–28 percent from 2005 levels and meeting or exceeding the targets of the federal Clean Power Plan.”

To date 24 governors both democrat and republican have signed onto the statement, including Michigan, Wisconsin, Puerto Rico, Minnesota, Maryland, and Massachusetts among others. Several mayors and businesses have also signed onto the agreement.

Beginning with federal withdrawal from the Paris Agreement, the current administration has since rolled back 95 environmental regulations that effectively remove oversight of oil, natural gas, and methane and power production. All previous targets for standards set to reduce greenhouse gas emissions have been abandoned by the administration in its gutting of the environmental policies and the Environmental Protection Agency itself.

On January 9th of this year, the administration announced its proposal to obliterate the National Environmental Policy Act, or NEPA. NEPA is the nation’s first major environmental law, signed by President Richard Nixon in 1970. That law requires that our government consider the environmental consequences of its major actions, including those that impact our climate.

The current administration wants to ease up on fuel efficiency regulations and has subsequently increased the amount of permitted poisonous nitrogen oxides in the air. As air quality is goes down, respiratory illnesses go up. If the Earth is not healthy, life upon it doesn’t have a chance.

With regard to protected public lands, the current administration is responsible for the largest reduction in the boundaries of protected land in US history, including shrinking protected land at the Grand-Staircase Escalante National Monument and Bears Ears National Monument, both significant sites in Utah. The changes open up both areas to mining and oil and gas development. Additionally, the administration is expanding more than 180,000 acres of the Tongess National Forest in Alaska, the country’s largest national forest, known as America’s Amazon, for logging and fossil fuel exploration and mineral extraction. The administration is actively seeking to open oil and gas lease sales in the environmentally sensitive Arctic National Wildlife Refuge. The administration seeks to change the Forest Service’s Roadless Area Conservation Act to allow logging in our country’s largest and most pristine old growth forest and to allow the massive proposed Pebble Mine to move forward with catastrophic effects on the world’s largest fishery of wild sockeye salmon.

The federal administration currently managing the EPA announced that it will additionally rescind Clean Water Act protections from critical streams and wetlands. This follows on last year’s announcement by the Interior Department that significant changes are being made to the Endangered Species Act to allow for more oil and gas drilling, placing a cap on how much regulators consider the impacts of the climate crisis.

The administration has made changes to the Migratory Bird Treaty Act, which has severely limited any penalties for bird deaths across the United States, allowing the destruction of millions of birds and marking a radical departure from decades of federal policy that protected more than 1,000 migratory species.

The administration has increased the allowable levels of the herbicide Atrazine, which is used commercially to kill weeds on crops and lawns and which has the proven added effect of contributing to the loss of pollinators, bird populations, and contaminating water supplies and that has been linked to reproductive abnormalities including premature birth.

While our nation reels from the coronavirus pandemic, the current administration is accelerating an agenda that is extraordinarily harmful to all life on the planet — rollbacks that dismantle critical health and environmental protections, and that will inevitably deepen the climate crisis. The lives of American citizens are being impacted right now by a vindictive leadership that seems intent on taking vengeance on the governors and citizens of the states that dared to contradict the President on June 1, 2017 by supporting the Paris Agreement in the face of federal withdrawal. I believe the administration’s actions have been and are now intentional and malicious, constituting not only crimes against humanity but crimes against all life on Earth now and for generations to come.

The sanctuary of our church is 100 years old on its anniversary today. The stained glass windows of Christ’s resurrection are also 100 years old but carry the same message for our community today as they did for those who lived through the Great War and built a new world afterwards – there is no challenge so great that together we cannot overcome it.

Though we are not able to gather to celebrate in our church sanctuary today, we yet share the greater sanctuary of God’s Creation that shelters us all. Just as we few are tasked with caring for the heritage of our church building in memory of the sacrifices of those who have gone before for principles of liberty, fellowship, and peace, so we are bound as God’s stewards to protect the sanctuary of Creation on behalf of the liberty, fellowship, and peace of all the Earth. The national struggle in which we find ourselves today is not a matter of party affiliation or religious affiliation, it is not confined to our national boarders or even to our species – what we are called to confront in this present moment is a matter of life and death – whether the Earth as we know it can survive the impact of humankind or not.

I believe this Earth is the only one we have, I do not believe in the myth of a new Earth or new Creation that is anything other than made manifest in how we live together on this one. This. Is. It. And in the one mortal life we have upon the Earth, we must chose every day whether we stand with her or against her, whether we work with God as stewards of all that God has made or whether we turn our backs on God and let the sacred earth burn with human greed, with corruption, with the unrelieved fever of human illness in so many forms that must be challenged by every generation.

This church sanctuary is very beautiful, and we care for it as those entrusted with its care. How much more should we then care for the greater sanctuary of Creation where the God that unites us by the Spirit that rejoices in all that God has made, this sacred and glorious Creation where the Spirit of God entrusted to us truly lives  –  still.

The Measure of a Priest: Racial Bias and White Privilege in The Episcopal Church


Church Mould

The yard was the original standard adopted by the early English sovereigns as a basis of calculation. Under the historical influence of the British Empire, the term “yardstick” became associated as the ideal standard for making critical judgments about a person. Consequently, “taking the measure of a man” gained more meaning than simply assessing the amount of cloth required for making him a suit.

In many ways, the yardstick by which The Episcopal Church evaluates the suitability of would-be clergy is inextricably linked to the ideology of British colonialism. The standard for measuring candidates for ordination is subsequently biased towards Euro-centric models of education, formation, and proficiency/fluency in navigating dominant culture. As a product of colonialism and dominant culture, The Episcopal Church in the United States evaluates for whiteness in its people of color.

Several years ago, when I took the General Ordination Exams, the test writers included a question that asked for candidates to reflect on how The Episcopal Church was doing with regard to racism within the Church. I heard later from a member of the examining board how surprised they were by the scathing critiques that answered that question. Nothing has changed since then, because the way the Church prepares and evaluates for pastoral competencies is gravely culturally biased. It has been my personal experience that every single person of color and white ally intending to work in ministry with communities of color is at some point asked by evaluators if they believe they are “sufficiently Anglican.”

For example, anything other than a prayer life centralizing the Book of Common Prayer is suspect.  In my case, all it took for a Commission on Ministry to be concerned was when I shared that I incorporate my indigenous practices of burning sacred herbs and indigenous traditions of interacting with nature as important aspects of my spiritual practice and formation.  Within a diocese with a history of Native missions, this may not have been such a concern since such a context is generally more cross cultural, with education and information flowing in both directions. However, I am an “urban Native,” and my Commission on Ministry was primarily driven by white liberalism rather than by any real knowledge of or interest in my Native culture.  I was well aware that it was my burden to measure up and not their burden to alter their standard of measure.

Most recently, there has been a growing trend in The Episcopal Church in the United States to use the curriculum of the Iona Center as a standard of education as an option for local training for postulants seeking ordination. The local adaptation of the Iona material used in the Diocese of Olympia has taken the form of  “The Iona Olympia School” which is self-described as “a three-year program with a rigorous, curriculum (comprised of textbooks, videos, discussion and activities, and field study) provided by the Iona Institute of the Seminary of the Southwest.” It follows “a traditional school calendar year, beginning in September” and expects paid tuition as well as participation in large blocks of time away from home, work, and family.

None of these expectations is realistic for the majority of people of color, particularly Native people. Course content is not adapted for the indigenous context or context of the communities of color with regard to types of learning and the application of experience. Ultimately, those who undertake local option training are not expected to be paid much if at all once they are ordained – being mostly either deacons or people of color who may become priests.

The argument may be that (by setting “rigorous curriculum” that includes the Euro-centric history of the Church and its subsequent traditions of worship and governance) those who graduate from local training will not be considered second-class clergy. What standard has established that concern in the first place and who yet holds that standard of expectation? White people? Western academics? Bishops? General Convention? People in the pews? All of the above?

The General Board of Examining Chaplains in The Episcopal Church is charged with creating ordination exams that test for the seven canonical areas of study as ascribed by Canons of the Church. These areas of desired proficiency include: 1) The Holy Scriptures, 2) Church History, 3) Christian Theology, 4) Christian Ethics and Moral Theology, 5) Studies in contemporary society (i.e. familiarity with minority groups), 6) Liturgics and Church Music, and 7) the Theory and Practice of Ministry.

Informing each of these canonical areas of study is a massive amount of dominant culture history, perspective, and assumption that yardstick people into seemingly “standard” units of measure. The current ordination process is not benign, and its colonial nature is nowhere more apparent than in how it forms its people of color as leaders for the church. Any training program that does not address the academic areas from a dominant culture perspective towards overlaying a dominant culture identity is deemed little more than finger painting. The “Anglican” in Anglican identity is at its core white history and white identity.

The pedagogy of the dominant culture Church seems to need to shape the foreign into the friendly and familiar, rather than taking the risk of losing a Euro-centric identity. A genuine adult learner approach to leadership formation assumes diversity in experience, perspective, and practice. Therefore, evaluators must be tasked with their own formation before becoming evaluators – they must care about postulants and candidates as people and not as potential interchangeable widgets within the machinations of the institution. Candidates should not be in the position of trying to fulfill the evaluator’s own unexamined cultural biases and assumptions.

How the Church delivers spiritual care and organizational development will depend on genuinely collaborative efforts, not just patronizing gestures of tolerance. Barriers between levels of the diocesan structure need to be replaced with semi-permeable organizational membranes through which education, formation, and cultural influence can flow in both directions. Our candidates for ordination are not empty vessels to be filled with colonized history and identity; they are unique peers, partners, colleagues, and friends who should be joining a community already committed to learning new perspectives and willing to adapt structures and expectations to reflect new and emerging truths. Traditions are not immutable and timeless or universal things – rather, tradition is best understood as the adaptive mechanism within culture that provides the basis for creative change.

There is more than one way to form a leader, just as there is more than one way to be a church within the Church. Our Church faces many challenges, and I believe that our people of color hold adaptive strategies worthy of our collective attention – they are, after all, experts in having to adapt to ways and methods not their own. It is beyond time for the dominant culture Church to learn to do the same.

Diversity & Inclusion: The Holy Covenant of Faithful Community

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Capernaum - Many Rooms

House Ruins in Capernaum, Israel – in the foreground is an example of a home with added rooms (Photo taken by the author in 2017)

 John 14:1-6 
‘Do not let your hearts be troubled. Believe in God, believe also in me. In my Father’s house there are many dwelling-places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. And you know the way to the place where I am going.’ Thomas said to him, ‘Lord, we do not know where you are going. How can we know the way?’ Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me.

The Gospel of John came into its current form between 90 AD and 110 AD. The historical context of time and place in which this gospel emerged helped shape the discourses and themes contained within it. Understanding the socio-cultural environment can help translate the use of symbols and metaphors employed by the gospel’s author in order to communicate the intended messages and teachings. This holistic approach underscores that it is not possible to understand any one passage from John’s gospel without a consideration of the way everything contained within the gospel is interrelated, internally consistent, and intentionally dialogical in construct.

The author whom Christian tradition names as “John” (although there is evidence indicating several contributors over time) is intimately familiar with the scriptures and symbol system of the Jewish faith, culture, and history. John is also familiar with non-Jewish sources of Greek philosophers and Greco-Roman mystery cults. By weaving together themes that were influential among the diverse populations of the Mediterranean, John presents an interpretation of Jesus that communicates common themes that would have been comprehensible and attractive to a wide-range of cultures and belief systems extant in the author’s time and place.

John is writing for a diverse Christian community experiencing a significant shift in communal identity as related to but independent of Jewish community and identity. The symbols and imagery evoked in the gospel open up the early Christian worldview to thoughts and influences beyond the Hebrew lexicon of stories and symbols representing the Israelite understanding of the Messiah. For John, the Messiah invites spiritual union between Christ and the individual that is unmediated and free-of-charge. This spiritual union is contrasted to the communal covenant with God requiring the fee-based mediation of Jewish priests and interpretation by Jewish teachers who have the exclusive cultural authority to do so. Liberating one’s relationship with the Messiah from Jewish mediation and interpretation is why John contrasts Christian belief from Judaism as it was identified in Judah, even utilizing messianic concepts from the Samaritan Jewish tradition.

For John, the importance of the innovation of a personal relationship with Christ is why the passage of John 14:1-6 is significantly illuminated when it is viewed in light of John 2:1-11, the wedding at Cana. I believe that that the symbolic language employed in the depiction of the wedding at Cana is a storyline that is completed in the symbolic language of Christ going to prepare a place in his Father’s house for those he will bring to where he is going.

Firstly, in the marriage traditions of the ancient Israelites, the father of the groom often selected a bride (kallah) for his son, as did Abraham for his son Isaac (Genesis 24:1-4). The consent of the bride-to-be is important. For example, Rebecca was asked if she agreed to go back with Abraham’s servant to marry Abraham’s son, Isaac, and she went willingly (Genesis 24:57–59). Mutual agreement was required for a valid marriage contract.

John’s gospel uses the image of marriage at the wedding of Cana as the central image of the nature of the believer’s relationship with Christ – namely, a spiritual, intimate, and mutual union. Further, the illustration of water turned to wine at the wedding feast encodes the early Christian teaching coupled frequently in John’s gospel, linking baptism to the pascal feast – both are celebrations and occasions of our spiritual union with Christ. The symbol of wine employed in the joyful experience of a wedding is linked to the wine used in the Last Supper, specifically the cup of wine reserved for after the meal which is traditionally associated with the joyful expectation of the arrival of the Messiah.

The link between the waters of baptism and the wine representing Christ’s sacrifice can be found in the traditional preparation for the Jewish betrothal ceremony. Namely, the bride (kallah) and groom (chatan) are separately immersed in water in a ritual of mikvah, which is symbolic of spiritual cleansing. For John, Jesus has already been immersed (baptized) by John the Baptist in the waters of mikvah at the Jordan River, in preparation for Christ’s union with his Beloved, which is each of us. From John’s use of symbols, the community is to understand that baptism serves a similar purpose.

After the immersion in the mikvah, the betrothed couple enters the huppah (marriage canopy)—symbolic of a new household being planned, to establish a binding contract. Within the symbol of home, the groom would give the bride a valuable object such as a ring, and lastly a cup of wine was customarily shared to seal their covenant vows.

After the betrothal ceremony, the bride returned to her mother’s house, while the groom departed to his father’s house. This period of separation lasted about a year, providing time for the groom to add additional rooms to his patrilineal household in order for him to prepare for welcoming his bride into the household of his father. Although the bride knew to expect her groom after about a year, she did not know the exact day or hour. He could come earlier or later than was expected. For this reason, the bride kept her oil lamps ready at all times, just in case the groom came in the night (Matthew 25:1-13). It was the father of the groom who gave final approval for the time for him to return to collect his bride.

When the time came, the bridal procession was led by the sounding of the shofar to the home he had prepared for her. The final step of the wedding tradition is called nissuin (to take), a word that comes from naso, which means to lift up. At this time, the groom, with much noise, fanfare and romance, carried the bride onto the property of his father’s home. Once again, the bride and groom would enter a huppah, recite a blessing over the wine (a symbol of joy), and finalize their vows. Now in their home, the bride and groom lived out their covenant of marriage – the traditional Jewish version of “and they lived happily ever after.”

In her book, “Beyond Belief: The Secret Gospel of Thomas,” Elaine Pagels suggests that John’s gospel is a direct response to the emerging Christology of the community that gathered around Thomas, which is why John portrays Thomas as having a theologically challenged Christology. Now as then, different Christian communities have different
understandings of Jesus and can hold conflicting beliefs of how to interpret Jesus and the stories that are our collective legacy about him.

While both the Gospel of John and the Gospel of Thomas value the individual’s relationship with Christ, The Gospel of John and its basic tenets seem to be in direct opposition to Thomas. John says that he writes “so that you may believe, and believing may have life in [Jesus’] name.” Thomas’s gospel, however, encourages us not so much to believe in Jesus, as John says, as to seek to know God through one’s own, divinely given capacity, since all are created in the image of God. The Gospel of John speaks from a multivalent symbol system in which there are “rooms” for each person to have a unique relationship with Christ but which are also an interconnected part of the common household of the Father. The Gospel of John, therefore, provides a foundation for a unified church, which the Gospel of Thomas, with its emphasis on each person’s search for God, did/does not.

For the author of the Gospel of John, the belief that Jesus is the Messiah is sufficient common ground for unity. Each believer is a bride to Jesus the groom, expressed and experienced through Baptism and communion. The house of Christ’s Father has many rooms, because Christ has prepared a place for each person that the Father has approved or “given to him.” When John reports Thomas asking, “How do we know where you are going?” the question represents the emphasis John perceives in the Thomasine community regarding the path of gnosis, which appears to focus on secret knowledge held by the few over belief that makes God readily accessible to all. The response given by Jesus, “I am the way and the truth and the life,” emphasizes John’s teaching on the primacy of belief. In the Gospel of John, a community of believers is bonded together through a shared belief that Jesus is the Messiah, while also making room for the validity of individual relationship with God through a shared and public belief.

For the author of the Gospel of John, the Christian community for whom the author is writing is diverse, informed by mystery traditions and covenant traditions, populated with peoples drawn from multiple faith traditions, histories, and cultures indicative of the Roman Empire. What they hold in common is a desire for liberation from tenants of the belief systems influential in their time (Jewish and Roman) that restrained them from practicing social and spiritual equality before God and with one another. Every individual in the community of the faithful has free and equal access to God, and the way to that access is by agreeing to enter a spiritual union with Christ that while mystical is not at all mysterious, and while binding is not legalistic in nature but rather a mutual commitment to love one another. Personal love for God is expressed in one’s commitment to live together in community, as represented by the many rooms in the Father’s unified house.

Throughout the generations of the church, ideas of how to achieve unity amidst our Christian diversity has been often elusive. We identify instruments or statements with which we are expected to agree, but such relationships seem always to be conditional. Alternatively, in the Gospel of John, we are all of us brides in love with the same groom, and if we are truly in love with God, then our hearts ought not to be troubled – for truthfully, in our Father’s house, there are many rooms. Within an incarnational theology of the Body of Christ — the church — the rooms are ours to build for one another. For John, the concluding line, “No one comes to the Father except through me,” is not exclusionary. Rather, the symbols used throughout the gospel convey that everyone can have access to God, if they simply believe in the love that Christ has for them and live by the wide embrace of that covenant for all people.

Life On Earth vs. Death by Patriarchy

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Singing Bird

Top Song Birds in America – Song Sparrow photographed by Bill Leman

In the mid-1940s, environmentalist Rachel Carson became concerned about the broad use of synthetic pesticides in the United States. Many synthetic pesticides had been developed through the military funding of science following World War II, and Carson’s friends living on Long Island noticed that while the local application of DDT was killing insects, it was also killing birds.

Because of the impact on bird populations, the Audubon Naturalist Society actively opposed chemical spraying programs and recruited Carson to help publicize the U.S. government’s spraying practices and related research. Carson then began a four-year project gathering examples of environmental damage attributed to DDT. By the end of her research, she had investigated hundreds of individual incidents of pesticide exposure and the resulting human sickness and ecological damage. Her conclusions were published in 1962 as the book entitled “Silent Spring,” a metaphorical title suggesting a bleak future for the entirety of the natural world, not only the literal predicted absence of birdsong.

The development of chemical and herbicidal warfare gave rise to the domestic application of the same chemicals by the corporations that developed them. On September 20, 2016, top executives from Bayer, Monsanto, DuPont, Dow Chemical, and Syngenta testified before the US Senate Judiciary Committee in Washington D.C. asking federal regulators to approve mega-mergers between the corporations, which have today fundamentally reorganized global agriculture. (Executives from the sixth company involved in the consolidation, China National Chemical Corp., declined an invitation to appear at the hearing.)

The worldview that allows for and supports the exploitation of natural resources is linked with patriarchal socio-cultural systems that are characterized by competition for land, the control of women and children, and subjugating peoples of other cultures considered to be threatening to nationalistic concepts of racial and biological purity. Social power within patriarchal systems is all about control – of men and women, of resources, of economies, of leaderships, and of nature itself. The patriarchal system is preoccupied with structures of dominance and submission, a dynamic that has put both human societies and Earth’s ecosystems in peril.

Carolyn Merchant is an American ecofeminist philosopher and historian of science. She is most famous for her theory presented in her book, “The Death of Nature: Women, Ecology, and the Scientific Revolution” (1980), in which she identifies the Enlightenment as the period when science began to objectify nature as an inert resource for exploitation that needed to be forcibly dissected in order to be made to give up its riches and power. Her book and theory continue to be relevant in today’s Anthropocene era of globalization and global climate change. I highly recommend Merchant’s book, and she is currently Professor of Environmental History, Philosophy, and Ethics at UC Berkeley.

Just a few days ago, I read an article by Catwhipple in “The Circle” (an online magazine for Native American news and arts).  The article, Sex, Fossil Fuels, and Matriarchal Economics, connects the dots between exploitation of the environment by the oil industry with the phenomenon of missing and murdered indigenous women plaguing the United States and Canada.

Catwhipple writes:

The man camps and the consistent violence against Native women which occurs at the hands of the fossil fuels industry is a huge issue, and it’s also the metaphor. “Let me shove this pipeline down your throat”. That’s basically what the MN PUC [Minnesota Public Utilities Commission] just said to Native people, with the approval of the permits for Enbridge’s Line 3. That’s what $11 million worth of lobbying will buy you in Minnesota. The rape of the north and the rape of Native women. How much more graphic than “let me shove this down your throat…” do I have to be?  Consent is consent. Consent is about sex and consent is about pipelines and megaprojects. In the old days, the company men and their governments used to just rape and pillage. That was how it went. It’s not supposed to be those days now.

Sadly, most people realize that the days of colonialism, racism, and patriarchy remain a powerful influence. However, the current national and global struggles may indicate the last stand of a system that perceives its immanent demise.  The truth behind climate change is that either our current socio-cultural system is radically transformed or this planet will die by our collective hand.

Affecting many nations, men and women who identify with the toxic system of patriarchal authority and privilege have girded their collective loins today for what seems to be a 12th hour stand against those who don’t see nature or women as ultimately expendable.  Women and nature are inextricably linked within the patriarchal worldview, which long has been the dominant system informing resource exploitation and the oppression of peoples. What once may have contributed to the aggressive survival of our species is now condemning all other species to death, along with our own.

The origin of the term ecofeminism is attributed the French writer Françoise d’Eaubonne in her book “Le Féminisme ou la Mort” (1974). Ecofeminist theory posits that a feminist perspective of ecology does not place women in the dominant position of power, but rather calls for an egalitarian society in which there is no one dominant group.

As d’Eaubonne defines the approach, ecofeminism relates to the oppression and domination of all marginalized groups (women, people of color, children, the poor) to the oppression and domination of nature (animals, land, water, air, etc.). The author argues that oppression, domination, exploitation, and colonization from the Western patriarchal society has directly caused irreversible environmental damage.  With the rate of species extinction growing exponentially with each successive generation of humans, the impact of human habitation has had a catastrophic impact on every habitat. As ecofeminism makes clear, any positive change of course requires an accompanying change of the basic socio-cultural structures and economic practices informed by the patriarchal influences in many developed nations.

Socially conservative and militant expressions of the Abrahamic faiths in particular need to be challenged. The development of Judaism, Christianity, and Islam each substantively arose within patriarchal societies as ideologies under-girding and legitimating the subjugation of women that accompanied the conquering of lands, including the habitats with all the species and resources therein.

Progressive Christian theologians and writers have long championed a rediscovery or socio-cultural archaeology of early Christian belief and context. We frame an understanding of the ministry and teaching of Jesus that emphasizes the transformational nature of love for one’s neighbor, care of community, and liberation from systems of oppression. The resistance to forces of empire calls for the social movement away from patriarchal structures and norms to those that emphasizes human equality, care of creation as a vital imperative, equitable economy, and governing principles that assure the same.

Recently, the current United States administration’s opposition to abortion has led to the watering-down of a United Nations Security Council resolution condemning rape as a weapon of war and reaffirming the UN’s opposition to sexual violence. However, the US – along with China and Russia – insisted on removing all references to women’s sexual and reproductive health or else the three countries would veto the resolution.

The US administration opposed all mentions of reproductive health on the grounds that health services for women victimized by rape during times of war implied support for abortion. The administration has taken measures to avoid supporting efforts and organizations that provide abortion services to women, including victims of rape.

CNN reported that the US move against the UN resolution is “just another expression of the contempt that this administration has for women’s rights and reproductive health and rights,” said Stacie Murphy, Director of Congressional Relations at Population Connection Action Fund. “It’s certainly typical of this administration when it comes to anything having to do with reproductive rights, sexual assault,” Murphy said.

The current administration of the United States is a casebook example of how the patriarchal worldview – supported in this instance by a conservative Christian belief system – is operating at this moment and in our generation to obliterate those voices, lives, and landscapes most affected by its consequences. Violence against women is not only aided and abetted, it is sanctioned and frequently legislated.

Women are not the only one’s negatively impacted and subjugated within patriarchal systems. Patriarchal norms place men at risk in terms of their physical, mental, and spiritual health. Emerging literature on toxic masculinity illuminates our country’s current struggles with gun violence, the prison industry, violence towards women, and racism – just to name a few examples.

A recent article in the New York Times by Wil S. Hylton describes how as a young man he was influenced by the behavioral modelling of a male cousin. The author was drawn to cousin’s strength, his bravado, his violence until his cousin physically assaulted him, placing his life in jeopardy. As Hylton shares his story, we learn how the episode forced him to come to terms with how that idea of masculinity poisoned his cousin’s life and his own. Reading Hylton’s story is like watching someone, with their last breath after a harrowing climb, plant a flag in the top of an unfathomable cultural iceberg. It’s chilling, and no man should have to endure it, but Hylton makes us have to look.

Jared Yates Sexton has written about the challenges that men have to “detoxify their masculinity” in his newly released book, “The Man They Wanted Me to Be: Toxic Masculinity and the Crisis of Our Own Making.” Sexton addresses toxic masculinity as, “An especially potent and toxic system of power and control that has subjugated women and minorities for generations via methodical and organized actions powered by misogyny and racism, a unique brand of maleness that has held sway over the United States of America since before its founding.”

Perhaps, the results of our 2016 national election and the resulting societal destruction over the subsequent years have helped to illuminate the psychology behind patriarchy. Additional social factors such as the unrelenting phenomenon of mass shootings in schools and in places of worship are social symptoms of a common cause affecting our entire national life and role on the world stage.

Our current administration has made legislative incursion into our national parks, lands previously set aside as wilderness areas, and treaty lands held by Native American communities.  The language of climate change has been deleted from government websites and reports, while traditional energy corporations continue dangerous resource extraction methods and alternative energy resources are resisted.  Incursions have been made into legislating control over women’s bodies, depriving LGBTQ persons of basic benefits and employment, consolidating control over natural resources, jeopardizing long-standing peace negotiations and historical alliances, criminalizing refugees, and protecting gun rights ownership over the rights of children.

The voices of scientists, physicians, ecologists, progressive theologians, journalists, park rangers, Native leaders, human rights advocates, international representatives working for peace and social justice – all of these voices are being vilified by those invested in preserving the worldview that is now killing all of us and all of life on earth. We must keep speaking, writing, resisting, and insisting on justice and equity for all and for Nature herself.

The hateful movement of conquer and divide must be replaced with the loving movement of resist and unite. We are in the midst of a critical historical moment of social transformation, and we must be willing to take the reins of our social direction and not accept the bit being forced upon us by those who claim that life is sacred when all their actions speak otherwise. We must strive beside one another for the change that brings greater justice to all people as well as to our waterways, lands, and air.

The desperate ultimate landscape presented in Rachel Carson’s “Silent Spring” has haunted my fears since I was a child and first encountered her prophetic work. I need the birds to sing, which is why I pledge to them every morning – as they greet the rising sun –  that I will do all that I can so that their song will not be lost, that every spring will hold their voices of hope, endurance, and perseverance. If they can speak with such resolve, so must I –  and so must we all.

“There Was a Little Girl”

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Longfellow & Daughter

Henry Wadsworth Longfellow and his daughter, Edith, ca. 1868 / G. P. A. (George Peter Alexander) Healy, photographer


Much quality ink has been spilled in multiple academic fields concerning gender studies.

Research in the areas of world history, anthropology, literature, ecology, human sexuality, business leadership, religious studies, neurological sciences, and so many more have explored the millennia-long phenomenon of the oppression of the feminine and the suppression of women’s experience.

There are always the notable exceptions of examples of women’s empowerment in certain minority cultures or within societal moments in time. In the same way, there is always the revealed truth that women are frequently enculturated participants in enabling the patriarchal torture and abuse of their own daughters and sisters.

Additionally, there are those men in various places and times who are faithful allies in the struggle for women’s equality, who somehow – in spite of being subjected to the forces of patriarchal formation inflicted upon them –believe that women are people and that “man” is not the default for societal preferment or even the best moniker for the human species.

The most recent cultural manifestation of our continuing gender dialog has emerged in the conceptual language of “toxic masculinity” and “fragile masculinity.”  The former refers to unhealthy male empowerment that manifest as violence, including violence towards women (or patriarchal conceptions of the feminine), while the latter refers to unhealthy emotional responses to societal challenges to and critique of toxic masculinity.

The newest television advertisement for Gillette products depicted a series of instances in which men are seen intervening in the sexual abuse, bullying, or marginalization of others. [The ad can be viewed here:  Newly released during the recent Super Bowl, the ad campaign caused men informed by toxic masculinity to enter into the arena of social media commentary as though they were contestants in a communication version of WrestleMania.

Myriad comment strings foamed profusely with written hyper masculine spittle and smack. Their emotionally violent response – bullying, alienating, sexualizing Gillette’s ad and message – proved the point that Gillette was making. As the commercial stated, for men to be their best, men need to do more to be better people. A close facial shave is insufficient.

I would add that it’s vital to society and to men’s wellbeing that men need to be emotionally healthier in general.  Sadly, the concepts of masculinity and femininity within traditional patriarchal expectations of men and women don’t make it easy for anyone living within patriarchal culture (the current dominant culture) to become personally and socially healthy.  It’s an uphill, cold, muddy slog for all of us.

Various cutting edge corporate models and psychological profiles of leadership categorize me as an alpha female with a shared leadership style and commitment to empowering every voice, encouraging the contribution of diverse experience and perspectives. Evaluations conclude that I am a leader with multiple and broad leadership strengths that include competence, confidence, resilience, and grit. None of those qualities are associated with the feminine within patriarchal societal gender expectations. All of those qualities are required for leading organizations through the current global and national changes our world is currently experiencing.

The very premise of how we understand the role of what has constituted our social institutions for multiple generations is undergoing radical and rapid change. The tectonic plates of former international alliances, former tenets of religious belief, and former economic structures are all heaving under the socio-cultural pressures to shift from a global patriarchal worldview to one in which all playing fields are made level.

Throughout this global shift, the world that is passing away will recognize its demise in the rising influence of what it is not: of what is not traditionally masculine, what is not male, what is not white, what is not heterosexual, and in what is not resource wealthy.  The dying patriarchal culture will respond with what it has always relied upon to keep both men and women of all types in thrall – violence. That violence must not be tolerated, and it must not be met with the same.

Every society has the key within it to ending its own violence. In the case of a democratic society, that key is the vote. However, the key can only be turned by harnessing the anger (unrealized hope) of its citizens. Right now in the United States, influencers both within and outside of our borders are trying to direct and influence our anger by bending it towards one another, shifting our focus away from our national government –  a leadership that embodies traditional patriarchal tenets at every possible level.

Psychological warfare is an old game, but with the rise of social media it has become easier to influence large portions of the population within short amounts of time. Toxic masculinity is at the global controls of this mind game, and we all must be “woke” to its influence and impact, as well as its goal of self preservation.

I had a recent experience in my professional life that reminded me anew that I am an alpha female leader helping to shift the global tectonic plates within the patriarchal institution in which I work. Once again, I had the experience of the reality that women in leadership are not rewarded for the same attributes that are rewarded in men, which is an ongoing frustration for me.

Since the most recent reminder, I have been struggling with my feelings of anger (unrealized hope) as well as the subsequent guilt of how my anger has slipped out sideways to cause harm in my personal relationships and work over the past few days. For a man, this is simply considered to be career stress. For a woman, it is a personal failing. An angry woman plays into the pejorative judgment of patriarchy, even though anger in men is considered normative when their expectations, needs or hopes are not met.

Yesterday, I remembered a couplet from a poem by Henry Wadsworth Longfellow (1807-1882), “When she was good, She was very, very good, And when she was bad she was horrid.”

You see, within the gender norms of patriarchal culture, women and girls are not permitted to be angry and are expected to sublimate their anger (sit on it), which can cause as many problems as when men are permitted to be as angry as they feel by expressing that feeling through violent action. Neither extreme is personally or socially healthy.

Longfellow’s poem is entitled, “There Was a Little Girl. Longfellow’s son, Earnest, recalled that his father composed and sang the poem while pacing back and forth with Edith [his daughter], then a baby, in his arms. Here is the full version of the poem:

There was a little girl,
And she had a little curl
Right in the middle of her forehead.
When she was good
She was very, very good,
And when she was bad she was horrid.

One day she went upstairs,
When her parents, unawares,
In the kitchen were occupied with meals,
And she stood upon her head
In her little trundle-bed,
And then began hooraying with her heels.

Her mother heard the noise,
And she thought it was the boys
A-playing at a combat in the attic;
But when she climbed the stair,
And found Jemima* there,
She took and she did spank her most emphatic.

Yes, that’s right. The little girl is punished by her mother for expressing her frustration at her needs being ignored, while her brothers are expected to play war. That’s patriarchal culture in a nutshell.

The fact that the poem is composed during a moment in which Longfellow is apparently engaged in a nurturing act towards his daughter is rather akin to the gas lighting indicative of patriarchal behavior towards women – indoctrinating girls from an early age to perceive and receive oppressive and abusive messaging as loving action from a male. And gosh-golly, who could ever dare to judge Longfellow harshly – he was and is known as a great man and artist. Therein lies the trouble of the past and current age.

Men and women of every culture, nation, and generation are not passive products of their time and circumstance. Longfellow doesn’t get a pass in 1853 when Edith was born and neither does the President of the United States in 2019 when I’m an American citizen. People make choices in every generation. Resistance and persistence are not newly invented cries against the injustice and illness of patriarchy. These words of psychological and social wellness have been rediscovered and unearthed for our time. They should be uttered like a charm against disease, as a mantra of societal healing and global transformation.

My own promise is that I will continue to make noise no matter what the punishment, to work to change structures, and to give voice to my experiences so that they do not live harmfully within me or arise to cause harm in the very relationships that are dearest to me. I can be better, and sharing all this in a constructive way helps me achieve the health that I want for myself and to encourage for all.

To be better as a society and within a dramatically shifting world is something we can only achieve through healthy communication and commitment to being in relationship with one another, within our nation, and within our international alliances. At this epoch in the life of the world, it’s not about a having a close shave. It’s about whether we live or die. We cannot allow anyone to keep us from one another (domestic or foreign) in order to achieve greater mutual human understanding.

We are all people. We must not neglect one another’s needs. We must not allow violence to go without intervention. We must be awake to the changing world around us and find courage in one another so that in our day we can realize the hope that has been longed for by many peoples throughout many cultures, disciplines, and centuries – to be the best we can be – together.


*[Note: The pseudonym reference of “Jemima” in Longfellow’s poem refers to one of the daughters of the biblical patriarch, Job; Jemima was valued for her beauty].


A Letter from John the Baptist to the Government Administration in Washington DC

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John the Baptist 3

Advent III – Sunday, December 16, 2018

Dear Brood of Vipers,

What do you think you’re doing? Are you ready to reap what you have sewn? It would be better for you if you had rather grown non-GMO fruits than made your money by investing in environmentally hazardous chemicals and toxic methods of mineral extraction and fossil fuels.  If you think that you are safe from the wrath of future generations, you should probably be aware that your care in your old age is entirely in their hands. If you do not invest in them, they will owe you nothing.  They will name their ancestors as only those who truly cared for them. The arrogant and self-centered are a dime a dozen and are easy to fire, while those who truly serve the people know that they nurture those who are not yet born and whom they may never meet but by so doing will themselves be honored forever.

Those who belong to the 1% are those who must learn to live with less, not those whom they would seek to deprive. Stop stealing what belongs to the people for all generations – clean water, national park land, entire species of animals, sustainable employment, just wages, healthcare, and even good health itself. You tax those who bear the greatest economic burden of your inflated prices – stop it! You give tax money to those who have far more than they need – stop it!  You build and populate prisons with minorities whom you have provided no viable alternative or route to human dignity – stop it! When they raise their voices and not weapons, you threaten the people with the same weapons you have created for fighting in foreign wars – these are your citizens – stop it!  You claim divine blessing and flaunt your so-called piety, dressing up your misdeeds within the robes of a corrupted belief – stop it!

As children are taught when they are very young, you must learn to share. You must be taught anew and learn well that you belong to a common God, a singular Spirit that binds you into one family called humanity. You must change your ways from fighting for an empire to cultivating common ground.

Well you may wonder, “Who does this person think they are who presumes to teach us and tell us what to do?” Your actions have already told me that you think that I am worth nothing. And you are right – not because I have no value, but because there is One who exists that is of greater worth than any of us. Neither you or I are worthy of his notice, yet he notices everything and forgets nothing and no one. I can’t harm you, nor would I want to do so even if I could.  No. Violence is your way, not mine and not his.

Do you know what Baptism is?  A little water, a dab of sacred oil?  These are only small signs, human gestures pointing only faintly to an immense reality far more powerful than anything you can do from your vantage point of human authority. Compared to one who was and is and is to be, you are as chaff that will be blown away on the winds of change. Baptism is a heritage of revolution from generation to generation. For, my friends, change is coming, and it will swallow you up whole. The people who are even now rising will be as a resurrection of hope to the world.  The fire of their love for one another and for all Creation will consume your petty greed and will set right all your common thievery and will till under the ground of your wars to plant a New Earth and new ways of being together that will bring life to all people.

So, prepare for your end, you Vipers. The poison of your work has met its healer, and only those whose action is illness and whose intent is death will know fear. Love is coming and is already here, dwelling as the flame of the Spirit within the hearts of those who champion the poor, the stranger, the victims of injustice. These are the truly Baptized, those who bring a revolution of Peace for all Creation.  If you do not change your hearts, you will not have the ability to enter into a better world – and that is your choice and your responsibility, not God’s.



Families Belong Together


I was invited to be a keynote speaker at the “Families Belong Together” rally and march at the Snohomish County Courthouse in Everett, WA. This gathering was one of 750 similar gatherings held around our nation today, protesting recent actions taken by the current administration separating children from their parents upon crossing the border and the reality that there are no mechanisms in place for reuniting them.

This is the text of the speech that I gave.

Families Belong Together, Everett, June 20, 2018

Wherever you are on your faith journey, whatever your philosophy, or your approach to life, those who represent organized religion are duty bound to our societies to speak out and speak up when the values of our faith are misrepresented; when our values are manipulated to justify crimes against humanity; or when our values are used to abuse adults and children. The sacred texts of our faith – of the Abrahamic faiths – should not be used as a cudgel with which to beat down God’s gift of the glorious and free human spirit.

Jeff Sessions does not speak for us.

You need to hear from faith leaders like me that for more than a century The Episcopal Church (along with many other traditions of Christian faith) has been engaged in the ministry of welcoming immigrants, walking with them as they begin their new lives in our communities and advocating for immigration policies that protect families from separation, offer meaningful access to citizenship, and by our Baptismal Covenant serve to respect the dignity of every human being.

Our Presiding Bishop, The Most Reverend Michael Curry, preached of the socially transformative power of Love during his sermon at the Royal Wedding of Harry and Megan in Windsor, England in May. He didn’t speak of love just because it was a wedding – he preaches of love every single time he preaches. Love has the power to unite people across any divide of history or society. In so doing, love make societies stronger and turns strangers into neighbors who care about one another. Love can also make diverse peoples into family. As it our priests say after uniting two people in marriage, “What God has joined together, let no one put asunder.”

We believe that the same principle applies to the incarnation of love in the diverse expression of families – whether bound by blood, by vows of commitment, by adoption or by the recognition of kindred spirits.

We affirm the family as a foundational societal structure to support human community, and we understand the household as an estate blessed by God. The security of the family provides critical mental, physical and emotional support to the development and wellbeing of children. Our congregations and immigration and refugee agencies serve many migrant families that have recently arrived in the United States. Leaving their communities is often the only option they have to provide safety for their children and protect them from harm.

Tearing children away from parents, who have made a dangerous journey out of circumstances of certain death in order to provide a safe and sufficient life for them is morally and ethically reprehensible. It is unnecessarily bullying, cruel and detrimental to the well-being of parents and children.

As people of faith, our obligation is first and foremost to the vulnerable, especially to children. In this moment of history, I believe that we are called by God to protect them from being punished by forces of discrimination and racism in our country and inculcated in the policies of the current administration.

Therefore, informed by our faith, we call on our nation to live up to its highest ideals and most deeply held values, and we call on Congress to take action to protect families and children and to formulate a comprehensive immigration policy that is moral and consistent and that allows immigrants who want to contribute to this country the chance to do so.

This nation was founded upon the principle of liberty for all, it has been forged by the hands, hearts and minds of diverse peoples. Our diversity is our greatest strength; we must rise up to insist from our government and from ourselves a shared commitment to honoring the dignity and value of all people.

For those of us who adhere to the principles of radical equality and the unconditional love of God taught through the healing ministry Jesus Christ, our Christian values are at stake. Humane and loving care for the stranger, the alien, and the foreigner is considered a sacred duty and moral value for those who would follow the way of God. In his parable of the last judgment, Jesus commended those who welcomed the stranger and condemned those who did not (Matthew 25:35 & 25:43). This teaching of Jesus was based on the law of Moses that tells the people of God: “The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt: I am the Lord your God.” (Leviticus 19:33-35).

Just as Christ and the first century Christians stood against the violent forces of Empire that separated peoples into the wealthy, by virtue of injustice, or into the oppressed, by virtue of moral violence, we in our time are also called to stand against the cultural currencies of hatred, racism and greed. We will do so not by returning violence with violence – but rather by incarnating into this world what the alternative can and should be and what we dream together that we will create.

The Kingdom of Heaven – or however you conceive a just and ethical society – is not intended to be a comforting myth of some far off time or place. Rather, it is ours to create in every place and time, and in every generation, through actions of challenging injustice, healing the wounded and the broken hearted, feeding the hungry, and rejoicing in the beauty and strength of the diversity that God has made on this good Earth. We must – each of us – extend to one another the inestimable gift of human love that can truly create peace on Earth for all peoples.

We must today stand with those fleeing from violence and must not quietly abide the cruelty of children being separated from their parents, whose lives will be impacted forever by such action. There is no version of Christianity that can truly be called a Christian faith that permits or advocates the physical, psychological, emotional and spiritual harm against God’s children.

To those who would dare quote Scripture to justify hatred, violence and rejection of the stranger, we say, “Separate Church from State, not children from their families!”

We who are willing to follow Christ to the service of love in the face of an oppressive and unjust Empire must bring the ministries of healing and justice into our time and place for building up the kingdom of peace on Earth, as a place for all peoples. We must insist on a nation and a government that truly reflects the best of our spiritual and moral values as people of diverse faiths and as citizens of these United States, a country of liberty for all who come to these blessed shores.