Following the Indigenous Jesus

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Author’s Note: I wrote this reflection for my parish’s newsletter after returning from the interfaith clergy gathering at the Oceti Sakowin Camp that took place on
November 3, 2016
native-maddona-and-child

For while we are still in this tent, we groan under our burden,
because we wish not to be unclothed but to be further clothed,
so that what is mortal may be swallowed up by life.  2 Cor 5:4

The last week of October was very difficult for me.

I have been close to Native ministries in The Episcopal Church for almost sixteen years now. I have experienced many joys and developed friendships that sustain me in crucial ways in the many ministries into which I am called in the church. I have remained present and supportive over the years within many of the difficult but important relationships which characterize The Episcopal Church’s organizational relationship with indigenous communities throughout the Provinces of the church, as well as within many nations that are a part of the Anglican Communion.

I have served as a member of two indigenous delegations sent by The Episcopal Church to participate in international meetings of indigenous peoples within the Anglican Communion – at a meeting in Australia and another in New Zealand. I served for five years on The Episcopal Church’s Executive Council Committee on Indigenous Ministries, before it was disbanded due to budget cuts by General Convention 2015 along with a majority of other committees, councils and advisory boards. I currently serve on the Presiding Bishop’s Indigenous Missioner Search Committee, even now engaged in the search for The Episcopal Church’s next Indigenous Missioner.

I have served in indigenous ministries within the Diocese of Olympia, since I arrived here in 2000. My tribal affiliation is the Shackan Band of the Nicola Tribal Association in British Columbia, and I remain the first and only (known) indigenous person ordained by our diocese. At this time, I am proud to be part of the supportive community of two indigenous men who are currently in the ordination process, each of whom I have known for several years. Many of you know Allen Hicks (Citizen Potawatomi Nation), and some may know Daren Chidester (Aleut/Athabaskan).

The Episcopal Indigenous Network in the Diocese of Olympia is a small but dedicated group of indigenous Episcopalians. We were glad to recently sponsor The Rev. Branden Mauai – an Episcopal Deacon from the Standing Rock Sioux reservation – to be a guest of our diocesan convention in October, when he presented two workshops about what is happening in the conflict between the Standing Rock Sioux and Energy Transfer Partners – the organization building the Dakota Access Pipeline through the historic treaty lands (and sacred burial areas) of the Standing Rock Sioux.

Our Indigenous Network also sponsored two letters and a petition calling for the cessation of building the Dakota Access Pipeline as part of creating greater opportunities for cross-cultural dialogue that respects the dignity of the Standing Rock Sioux and the historical trauma of indigenous peoples in our country (which greatly informs the current moment). The letters and petition were signed by members of Diocesan Convention and are being sent to the U.S Army Corps of Engineers, the Governor’s Office in North Dakota and the White House.

On the same weekend of our Diocesan Convention (October 21 and 22), The Executive Council of The Episcopal Church met. As part of their business meeting, they passed a resolution, formally requesting that law-enforcement officials, “De-escalate military and police provocation in and near the campsites of peaceful protest and witness of the Dakota Access Pipeline project.”

Five days later, police and security forces from six states joined various police agencies in North Dakota in a heavily militarized operation to remove indigenous peoples and other Water Protectors from a camp located on historic treaty lands that blocked the “progress” of the pipeline constructions.

On October 27, I watched the coordinated, militarized assault take place over live streaming video from indigenous friends and contacts at Standing Rock, and I was horrified. I saw a whole new generation of indigenous youth being traumatized by an all too familiar pattern of systemic aggression and racism. When our Presiding Bishop, The Most Reverend Michael Curry, visited Standing Rock in September, he shared that in his opinion, Standing Rock could be the Native peoples’ “Selma,’ in terms of civil rights justice. I think that the Presiding Bishop is correct in his assessment.

Immediately following the Executive Council meeting, The Rev. John Floberg (a member of Executive Council and rector of St. James in Cannon Ball, ND) issued a call to Episcopal Clergy in particular but to religious leaders and laity of all traditions, to come together for prayer on November 3, in a peaceful demonstration of solidarity with the Standing Rock Sioux and Water Protectors. Our bishop, The Rt. Rev. Greg Rickel, is supportive of my participation in the event, and I will be at Standing Rock for the first week of November. Barring any travel delays, I will be presiding at our Sunday services celebrating All Saints on November 6th.

Later in the month, beginning November 15th, I will be travelling to Nepal to participate in a long-planned service trip to bring medical and educational supplies to villages still engaged in the process of recovery from the earthquake that took place in April of last year. The trip to Nepal is my continuing education project for 2016. I have a professional ministerial interest in studying how unique faith traditions (such as Buddhism) provide psychological and spiritual support during times of community disaster. This work is related to my ongoing role as board-certified professional chaplain, who can be deployed to provide support to first responders and victims during times of national and community crisis.

I feel that I will be responding to two very different but equally real national disasters this month – one still actively emerging in our country and one still in recovery in Nepal.

As many challenges as there are in our nation and in our world, the sincere practice of our faith – whatever that faith may be – is crucial to our personal ability and collective responsibility to be centered in peace and committed to love.

In the Prayers of the People of our Book of Common Prayer, our collective prayers are always to include prayers for: 1) the members and mission of the Church, 2) our nation and those who hold authority, 3) the welfare of the world, 4) the concerns of the local community, 5) those who suffer and those in trouble, and 6) the saints and those who have died.

I know that for me, both personally and professionally, I will be engaged in prayer for all of the above and more on a daily basis. As with the network of indigenous peoples within our diocese, I cannot do all that God calls me to do, without you. Whether I am serving you, or indigenous peoples in our diocese, or people in other countries, Trinity is my home. Let us pray for one another, and let us give thanks together for the eternal promise of freedom and peace that God gave to the world through the Nativity of his son, Jesus Christ – our Savior and our Lord.

The Episcopal Spiritual Warrior

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Author’s Note: I originally wrote this reflection after the results of the presidential election in November 2016.  I have meant to post it here for some time, but the last quarter of the year was intensely busy, and I will be playing catch up in my writing for a while. Thank you for your patience, Dear Readers. One of my personal resolutions for 2017 is to return to a more regular discipline as a writer as an important aspect of my own self care, since writing is a source of great joy for me as is like oxygen to the lungs of my soul.

oceti-sakowin-camp-clergy-gathering

As many of you may be aware, I have recently returned from participating in an interfaith gathering at the Oceti Sakowin Camp of the Standing Rock Sioux Nation in North Dakota. The faith leadership that that came together was very diverse. Between us, we represented 22 different faith traditions – both lay and ordained. One leader noted with some irony that though many of our traditions are struggling with internal unity within our respective faith communities, we had been drawn together in a common purpose upon which we could all agree – “Mni Wiconi,” Water Is Sacred.

At the camp, I witnessed that though burdened by centuries of injustice, Lakota youth, young adults and elders alike are responding with tremendous dignity, strength and courage to the current situation in which they are being physically brutalized and their concerns ignored. They have not accepted the role of victim that would have their spirit ground into the earth beneath them. Rather, they seem to have taken strength from the earth for which they fight; they have roots in their faith and identity that are far deeper than prejudice and hatred can rip from them. Their tribal governance calls them to non-violent action, and their traditional faith calls them to live from an understanding of their deep interconnection with all things. They are genuinely Spiritual Warriors, grounded in their cultural values of prayer, respect, compassion, honesty, generosity, humility and wisdom.

Against the backdrop of the faith leadership gathering at Standing Rock and the examples of spiritual courage that I repeatedly witnessed among the Lakota people there, I could not help but reflect on the ways my faith tradition of the Episcopal Church and my identity as an Episcopalian equip me for times of challenge and conflict. For, indeed, our faith tradition was born from a time of conflict, having emerged at the end of the American Revolution when our fledgling nation gained it’s independence from England. The historical journey of our faith tradition has not been an easy one, with internal conflicts arising over every possible concern – from what liturgical garments to wear (if any) to the role of women in church governance and holy orders; from the language of our prayer books to the services we use in worship; and from the segregation of black worshipers to the assimilation of indigenous peoples. There are certainly many more historical tensions that could be listed.

Out of our history of institutional and social conflict and rebellion, it seems to me that something tremendously life giving has arisen. Through the course of time, The Episcopal Church has grown into its spiritual values and identity in ways that comfort the afflicted and afflict the comfortable. Today, through our Canons and Resolves, we are committed to inclusion of all persons – of all gender identities, orientations of love, and ethnicities- in all levels of our governance and in all ecclesiastical orders of the church. We recognize the sanctity of the Earth and are dedicated to Environmental Justice; we strive to safeguard the integrity of creation and sustain and renew the life of the earth. We provide relief to human need by providing loving service throughout the world – regardless of faith, creed or nationality. We seek to transform unjust structures of society, to challenge violence of every kind and to pursue peace and reconciliation. We proclaim and teach the Good News of the Kingdom – not as a cudgel by which to beat others into submission, but as an empowering source of liberation for all of life in the precious diversity that God has made and blessed by calling The Diversity, “Good.”

No matter what the polity of our nation or those who hold authority, as Episcopalians, we have vowed through the promises of our Baptismal Covenant to seek and serve Christ in all persons, loving your neighbor as ourselves and – with the help of God – to strive for justice and peace among all people, and respect the dignity of every human being. Our church will not alter this commitment, regardless of who is president or what party is in power. In the separation of church and state within this nation, the relevance of the values of our faith tradition is clear. The Episcopal Church will continue to stand with the poor and the marginalized, to challenge injustice, to strive for greater justice and equality among all peoples, and to advocate for those who have come to this country seeking a life free from fear and in the fullness of the liberty from which our Church itself arose.

Through the lens of my experiences at the Oceti Sakowin camp, I have come to understand that Episcopalians are Spiritual Warriors. We strive to be co-creators in achieving the liberating reality of justice in this world that is the Kingdom of God. We are grounded in values of inclusivity, love, peace, stewardship and prayer. We seek authenticity in our language and actions. We are committed to life-long education and honoring the diverse worldviews, cultures and peoples of God’s Creation. We encourage the growth of the whole person in body, mind and spirit – so that all who enter through our red doors will feel able to bring their whole self into the Sanctuary of our Church.

At Trinity Episcopal Church in Everett – as with many congregations – we have a very big tent. All Are Welcome in this place. This promise will not change.

Service Sermon for the Victims of the Orlando Shooting

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Kintsugi

Kintsugi of The Heart

June 15, 2016
Trinity Episcopal Church, Everett WA
The Rev. Rachel Taber-Hamilton

We have come together this evening, a composition of the diversity of American culture and identity – united by a shared grief and a common comprehension that prejudice creates an intolerable dissonance within a nation founded on principles of freedom, equality and justice for all.

There have been many early responses over the past few days since the lives of 49 people were taken and 53 more people were left injured and bleeding in the Pulse Nightclub in Orlando early in the morning on Sunday, June 12th. Some responses have been predictable, because – unfortunately – by now in our national life, they are all too familiar.  In some ways, as The Late Show host, Stephen Colbert, observed, “It’s as if there’s a national script that we have learned. And I think by accepting the script we tacitly accept that the script will end the same way every time. With nothing changing.”

Indeed, nothing can change when people are drawn into a cycle of violence that leads to fear and scapegoating that leads to more violence, fear and scapegoating.  Hate is like using a hammer to fix cracks in a precious ceramic bowl. Violence only further breaks what we would repair.  The only force that can bring healing, to a world, a nation, a community, a family, a person, or even a bowl is a mind motivated by love.

Kintsugi is a Japanese technique of repairing broken pottery with gold.  Translated as “to repair with gold” or other precious metals, the philosophy behind Kintsugi approaches breakage and repair as part of the valued history of an object, rather than something to disguise. It embraces what is flawed or imperfect, cherishing marks of wear made by use. Using gold resin to rejoin the broken pieces has the effect of highlighting or illuminating the repaired cracks as an historic event in the life of an object.  The bowl is not simply thrown away.  Rather, Kintsugi resurrects or empowers the bowl to continue its usefulness, with even greater beauty added to its vulnerability.  The ability of the bowl to be of service to the needs of others does not end at the time of its damage or breakage.

Like Kintsugi, our conversations and interactions – both in our personal lives and in our national life – moving forward from the tragedy in Orlando must realistically highlight our social fractures, while also being compassionately committed to repairing what is broken. We must not hide or minimize our wounds but work to fuse one community to another with the gold that abides within each of us – our ability to love.

As Lin-Manuel Miranda summarized in an original sonnet he shared with our nation at the annual Tony Awards on Sunday night:

“We rise and fall and light from dying embers,
remembrances that hope and love last longer
And love is love is love is love is love is love is love is love
cannot be killed or swept aside.”

I believe that this is the summary of Christian faith for our day. The fact that this Gospel comes from an inspired American (born in the northern Manhattan) and of Puerto Rican heritage causes me to hear the echo of the voices of those who died in Orlando within the violated sanctuary of Pulse Nightclub.  They were mothers, fathers, sons, daughters, somebody’s children, friends, committed partners, lovers, dreamers, and artists. At least three same-gender couples died together, and one of these couples will be buried together in death (Juan Ramon Guerrero, 22, and his 32-year-old boyfriend, Christopher “Drew” Leinonen), because they were not able to be married in life.

Within the divine work of loving one another, it must be stated clearly here in this sanctuary space that peoples of all faith traditions – most particularly the Abrahamic faiths of Judaism, Christianity and Islam – must challenge those within our respective religions who attempt to justify the alienation, discrimination and persecution of LGBTQ peoples or any minority in the name of God.  We must refine our hearts into the gold that we need to be, in order to be repairers of the breach that we helped to create within the history of human civilization.

As many have said, prayer alone is not sufficient for the work we must do together. Jessy Briton Hamilton, a school teacher and advocate within LGBTQ community, is also a member of The Episcopal Church.  He writes, “I believe very strongly in prayer, but the point of prayer is not to persuade God to grant our wishes, but to move us to action. Prayer’s power is in its ability to move us to change; to transform us. If you’re waiting for God to stop gun violence, terrorism, or homophobia, then you’ll be waiting awhile. You’ll be waiting until you wake up to realize that you are the only hands and feet and voices God has in this world. So keep praying, but don’t expect anything to change until we all come together to DO SOMETHING.”

The American Muslim community has reacted with an outpouring of love and support in the wake of the deadliest mass shooting in U.S. history. The support came in the form of fundraisers, blood donations, and public statements that firmly condemned the violence. Hassan Shibly, chief executive director of CAIR-Florida [Center for American-Islamic Relations], called for unity in a Facebook video, saying that it was important not to allow politicians to use this attack to “promote fear, division and hate” within America. “America is one of the best places in the world to be a practicing Muslim,” said Shibly, “To be Jewish, to be Christian, to be atheist, to be whoever you want to be, it offers us more freedom to practice our religion than almost anywhere else.”

Joshua Friedes, Director of Rabbinic and Synagogue Engagement at J Street in Seattle shares, “I am, like so many, profoundly depressed by the violence in Orlando. Forty-nine predominately young LGBT Latinos were robbed of living in a changed America, a country where the overwhelming majority now embrace gays as part of the fabric of our imperfect but nonetheless great nation….  As a middle aged White Gay Jewish man who has lived most my life in a virulently homophobic society… I am realizing the America into which I have become equal is not the America I want, even while it is the nation I love. America is a great nation. We must understand that our diversity is our superpower.”

Indeed, in the wake of the shooting in Orlando, many people – from many communities, ethnicities, faiths, and orientations of love, from both sides of the political aisle and across the economic spectrum are taking collective action.  President Obama, who has been confronted with addressing our nation no less than on 18 occasions of mass shootings prior to Orlando, shared the reminder that, “Regardless of race, religion, faith or sexual orientation, we’re all Americans, and we need to be looking after each other and protecting each other at all times in the face of this kind of terrible act.”

The largest medical organization in the United States, the American Medical Association, passed a historic resolution this week in response to the weekend’s mass shooting. After years of tiptoeing around the topic of gun control, AMA leaders voted to officially call gun violence a public health issue — and respond accordingly. That means flexing the organization’s powerful political muscle on Capitol Hill to refocus federal funds toward studying gun violence.  To see this through, however, Congress would need to lift a 20-year-old ban that blocks the Centers for Disease Control and Prevention from funding any research related to gun violence. However, the AMA, with one of the largest political lobbying budgets of any organization in the U.S., appears ready to fight for all of us.

The solutions to the complex set of interrelated issues that contribute to mass shootings in America will not be easy to achieve. The challenges involve several issues – such as mental health care funding and provision, immigration policies, gun legislation and regulation, discriminatory laws that reinforce old social patterns of prejudice and privilege, racist attitudes and beliefs towards immigrant populations and LGBTQ peoples, and fear-based assertions about the Muslim faith – just to name a few.

Yet, there is much being spoken, shared and enacted in response to the Orlando shooting (as added to a history of loss in our nation) – upon which we can base a reasonable (and holy) hope.

The Republican Lt. Governor of Utah, Spencer Cox, addressed the vigil held in Orlando on Monday night (on June 13th) to honor the victims and survivors of the shooting.  He confessed that his thoughts and beliefs about LGBTQ people had changed and that he had needed that change.  However, he also acknowledge the challenge remaining of changing the hearts and minds of many more who continue to think and legislate from the type of discriminatory beliefs that he once held.

“But just because an easy solution doesn’t exist, doesn’t mean we shouldn’t try,” he said to the diverse crowd gathered at the vigil, “The greatest generations in the history of the world were never innately great. They became great because of how they responded in the face of evil. Their humanity is measured by their response to hate and terror.  I truly believe that this is the defining issue of our generation. Can we be brave? Can we be strong?… What our country needs more than ever is less politics and more kindness. If nothing else, as we can see here tonight, this tragedy has the potential to bring us closer than ever before.”

Finally, over the last three days, more than 20 Hispanic organizations have formed a coalition called “Somos Orlando,” which is offering assistance to the victims’ families. While the United States offers a bit more stability, Puerto Ricans and Latinos in central Florida still face a number of challenges—ones that make it complicated for shooting victims and their families to access resources. For example, many families have not come forward because they are afraid, based on past experiences of their community involving immigration policies and practices.

Even though many groups have come out to show solidarity with the LGBTQ community after the shootings, this kind of tragedy is particularly difficult because of the lack of acceptance for LGBTQ people among some Latinos.  The loss of so many of their promising young people has caused a level of conversation within their communities that will challenge their traditional cultural understandings of gender and identity. However, they are certainly not alone in addressing such challenges.  A diverse spectrum of hearts and minds must engage a journey of socio-cultural and personal transformation.  Our commitment to be in relationship with one another is vital for our mutual success.

In many, many ways, then, the deaths of 49 beautiful men and women, who were simply being true to who they were, will continue to inspire the positive actions of thousands – bringing together the many pieces representing diverse communities and governance structures that have been living in a condition of isolated fear.  The love that these 49 people felt and shared and incarnated through who they were is the gold that is even now illuminating where we need to come together – uniting us across many differences so that we can be both imperfect and more beautiful, stronger than before and broken no more.

Edward R. Murrow Vs. Donald Trump

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Murrow quote

American broadcast journalist, Edward R. Murrow, was an astute observer of the media realm in which he worked.  Murrow shared, “We have currently a built-in allergy to unpleasant or disturbing information. Our mass media reflect this. But unless we get up off our fat surpluses and recognize that television in the main is being used to distract, delude, amuse, and insulate us, then television and those who finance it, those who look at it, and those who work at it, may see a totally different picture too late.”

The book, Mockingjay, recently made into a trilogy of movies under the title, Hunger Games, tells the tale of a world (and people) so thoroughly shaped by media, that society is governed (and experiences revolution) through the manipulation of message and image.  Within the scenario, the wealthy government controls media, and success of the people’s revolution includes strategies of gaining control of the communication assets as well as control over the messaging. When the rebellion’s heroine, Katniss Everdeen, realizes that rebel leader simply intends to maintain an oppressive status quo while hiding behind Katniss’ heroic image, Katniss assassinates the rebel leader.

In an interview with the novel’s author, Suzanne Collins, it was noted that the series “tackles issues like severe poverty, starvation, oppression, and the effects of war.” Collins replied that the inspiration for these themes was from her father.  A veteran of the Vietnam War, Collin’s father made sure that his children understood the consequences and effects of war.

All too often, the ideals that inspire military service are challenged by a reality that falls far short of those ideals, and soldiers become casualties of moral harm and the effects of emotional ambiguity, as well as physical injury.  And yet, those who have served and returned home can, perhaps, best appreciate Murrow’s insight, “Anyone who isn’t confused really doesn’t understand the situation.”

Throughout Collin’s novel (and subsequent movie trilogy) a central question of “Real or not real?” is asked repeated by the character Peeta, who has suffered the effects of torture and post-traumatic stress.  Within the context of a war, loyalties are unclear within a reality that destroys illusions even as it destroys a populace and the lives of those who fought in the war. Media communication has a long history of being used as the tail that wags the dog, and those who can best afford to manipulate the resources of communication can insulate the populace from truth by providing a more appealing alternative in its place. Rome burns, but Nero plays his fiddle.

Recent changes in the news programming of a local television station in Seattle have concerned me a greatly.  Since February of this year, I have observed significant changes in the production and messaging of what is categorized as “news.”  Women evening newscasters have gone from previously wearing business attire to wearing a shared uniform of figure-fitting dresses and high heals. Accompanying the visual of professional to vapid, appears to be a correlative change from investigative journalism to sharing opinions about large cookies and small dogs.  Meanwhile, priceless works of art are at risk of flooding in Paris and nearly 600,000 people are besieged in 19 different areas in Syria, with two-thirds trapped by government forces, the rest by armed opposition groups and Islamic State militants.

Admittedly, topics of Climate Change and global war are challenging to cover, analyze and present to the public.  They are also hard sells to sponsors who want to sell gas-fueled cars and network owners with ties to corporate global interests. However, it’s really not possible to single out producers of news media as the source of our social ills. Rather than stepping on their heads, I’m aware that I actually feel a great deal of empathy for journalists and broadcasters.  The public consumer is an important partner in shaping what they prefer to consume – in both subtle and not so subtle ways.

I have a similar challenge when preparing sermons.  I consider impact as well as content, because even if I believe that what I’m saying contains important truth, the reality is that the financial bottom line of our congregation can be impacted by who may be unhappy with what I’m saying.  That doesn’t necessarily keep me from speaking, but I am aware that I engage in the phenomenon of “choosing my battles,” a self-inflicted censorship which at times serves to preserve some other good – my parish budget, my relationships with parishioners, or my own mental health.

Now, with all of this said, there is one word – one name – that I will share here and which will not be spoken by me within any sermon, and that name is, “Trump.”

I believe that the phenomenon of Donald Trump in our current presidential race is a direct result of a collective failure to speak the truth, and thereby break bullies and stop a social/political process of the objectification and persecution of the marginalized “other.” There is, by this point, no minority or underprivileged group that Donald Trump has not held in contempt or denigrated in thought, word or action.

This past week, our nation and our church recognized Memorial Day – an occasion in the United States to honor and remember the people who have died while serving in our country’s armed forces. This Memorial Day, I could not help but remember another quote by Edward R. Murrow, “We cannot defend freedom abroad by deserting it at home.”  As citizens, whenever we fail to defend any instance and every insult inflicted on the diverse peoples who call this country home, we fail those whose lives were given to defend what they gave their lives to preserve – the opportunity to be a better world for all people.

As people of faith, we cannot abdicate our responsibility to call out every bully, whether that bully be in a house of government or in a house of God.  We must renew a quality and practice of moral courage that the world and our country have engaged before in our history under the persecution of Senator McCarthy. In Murrow’s words, “We will not walk in fear, one of another. We will not be driven by fear into an age of unreason, if we dig deep in our own history and our doctrine and remember that we are not descended from fearful men. Not from men who feared to write, to speak, to associate, and to defend causes that were, for the moment, unpopular…. There is no way for a citizen of the Republic to abdicate his responsibility.”

“No one can terrorize a whole nation, unless we are all his accomplices,” said Murrow then, and we must not be accomplices now.

What Donald Trump lacks in social empathy, moral character and global awareness is precisely what our country and others must uphold today if we – all of us – are going to create together a world in which future generations will thrive.  Through mutual understanding, collaboration and commitment to shared principles of governance, that all people – being equal before God – “are endowed by their Creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness.”

About the nature of the American politician, Murrow has said, “The politician in my country seeks votes, affection and respect, in that order. With few notable exceptions, they are simply men who want to be loved.”  The ego of Donald Trump is such that he is bottomless pit of narcissistic need which we – as citizens of this country – are under no obligation to meet.  We will love him best by being tough with our love, by holding him accountable to the basic principles upon which this country was founded; by holding him accountable to those we have sent to war in every age and who have not returned; by holding him accountable for the utter lack of compassion which he inflicts on every other person but desires most especially for himself.

By holding him accountable, we do our most basic duty as citizens – whether we are journalists and reporters or whether we are teachers and preachers.  Donald Trump is only aided by our silence.  Therefore, let us not be silent.

If this were a sermon, I would conclude here with the words, “In Christ’s name – Amen.”  If this was a homage to Edward R. Murrow, I could end with, “Good night and good luck.”  However, my friends, I feel strongly that this time in our life as a country requires great things from all of us, and there is no easy blessing to give for the work we must do.

Let us  courageously create the world that we would have come upon the earth, the world that has not yet come but which is relying fully upon us alive now to make possible.  Love and hope must dare today and every day to compete with hate and despair in the market place and in the political forum. Let us speak again and always of the value and imperative of truth, and let us absolutely insist upon it from those who would lead this nation.

Murrow quote 2

On Marriage, Divine Love and the Anglican Communion

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I love weddings. Relationships built on love knit the human community together as a species – ever growing through the generations into a unifying, woven tapestry of diversity.

The Episcopal Church has a broad understanding that the tapestry of humanity woven together through love is the Body of Christ.  Selfless love – an ideal lifted up through the self-sacrificing nature of marriage – serves as the metaphor of Christ’s union with the Soul and his eternal commitment to the Beloved.  The power of weddings to unite people across divisions of culture, race, religion, nationality, time and orientation of love makes John’s story of the wedding at Cana a very appropriate setting for Jesus’ first public sign of the inward grace of God within him.

The Sacramental Union of Christ with the Beloved human soul within the mystery of God should not be confused with the socio-culturally applied term of ‘bonds of affection’ – frequently used to describe the relationship between member churches of the Anglican Communion. The following statement is shared from the Archbishop of Canterbury’s web page:

The Anglican Communion is not held together by a formal constitution or international church law, but rather by a shared heritage, by ways of worshipping and by the relationships—the “bonds of affection”—between its members worldwide. These are strengthened when Anglicans meet, informally and at such formal gatherings as the Instruments of Communion. President of these Instruments is the Archbishop of Canterbury who acts as a unique focus of unity.

When the Primates of the Anglican Communion met in January, they did NOT seem to be acting out of either a generous theological understanding of marriage or even the simple hospitality that Christ asks of his followers in loving their neighbors.  Despite claims of a shared commitment to be in relationship, it’s clear that the Primates have upheld an “us v. them” mentality when it comes to The Episcopal Church.

In a room full of heterosexual men – as the gathering of Primates was – it appears that the term “bonds of affection” is intended to apply only to a select subgroup of the Communion  worldwide.  For example, for many of the Primates, “bonds of affection” are not meant to include women in leadership, gay men (much less lesbians), and transgendered persons.  “Bonds of affection” in the Communion are meant to be non-sexual as well as non-spiritual and are, therefore, virginally academic.

Actually loving one another into becoming the Kingdom of Heaven is very difficult work.  It requires the courage to embrace differences as God-given, allowing mercy and truth to meet, witnessing peace and righteousness kissing one another unashamedly, and getting between the sheets of our own vulnerabilities in order to create a greater strength together based in Christ’s passion and love.  Anything less is just a bad date.

The wedding at Cana invites us all to drink deeply of an infinite cup of salvation extended to all people – not because they deserve the best vintage but because God is a generous host and God’s Son is a loving husband to us all, regardless of our gender. For, in Christ there is no Jew or Gentile, slave or free, male or female – we are all one. We are – all and each of us – the Bride in the wedding at Cana. However, I am unwilling to, “Lay back and think of England,” as the Archbishop of Canterbury seems to be asking The Episcopal Church to do.

We are – all and each of us – additionally called (as followers of Jesus) to emulate the work and sacrifice of Christ’s life on behalf of the marginalized in human society. On this Earth, we are called to do the preparation work of the Groom by building Our Father’s House of many rooms on Earth.

As an “instrument of unity” of the Anglican Communion, Archbishop Justin Welby seems more concerned with keeping his Primatial gentleman’s club in good order than in bringing restorative justice to LGBTQ people.  He is, “Deeply sorry for the pain that the church has caused LGBTI people in the past – and the present – and for the love that too often we have completely failed to show in many parts of the world, including England,” but he is not sorry enough to stop the abuse within the Communion.

As in many dysfunctional systems or families, the member who presents that there is a problem is usually the one who is alienated and punished, while the abuser remains in place and even claims the moral high ground.

Characterizing the Primates Meeting, Welby writes, “We remain committed to being together, albeit we asked that TEC, while attending and playing a full part in our meetings and all discussions, will not represent the Anglican Communion to other churches and should not be involved in standing committees for a period of three years. During this time we also asked that they not vote on matters of doctrine or how we organize ourselves.”

Go ‘should’ on someone else, Archbishop Welby.  TEC is not the problem in this situation, but the blackballing of TEC by the Primate’s Meeting is far out of bounds in all the many ways that there are of maintaining bounds.

Here’s the thing about the Primates Meetings in general – a Primates Meeting as a body doesn’t have any authority to make binding statements of any kind about anybody or anything within the politics or beliefs of the Communion. Not even our own Primate has the authority to make binding statements on behalf of or to The Episcopal Church. The Archbishop of Canterbury is not a pope, and the Primates are not a curia.

As Rev. Mike Angell has well summarized, “The [Primates] gatherings began in 1978 at the invitation of Archbishop Donald Coggan (101st Archbishop of Canterbury) as an opportunity for ‘leisurely thought, prayer and deep consultation.’ They did not begin with, nor have they ever been given, any sort of legal or canonical authority. They were created to be a bit of a retreat and a place for bishops with a great deal of responsibility to share life and experience.”

The Anglican Consultative Council (ACC) would have to voluntarily agree to what is being requested by the Primates Meeting. Furthetmore, TEC has representatives on the ACC, including Gay Clark Jennings, President of TEC’s House of Deputies of The General Convention.

The Anglican Communion is in the midst of the work of transformation within the backdrop of a greater historical period of global, social change. However, as Presiding Bishop Curry has said, “It may be part of our vocation to help the Communion and to help many others to grow in a direction where we can realize and live the love that God has for all of us, and we can one day be a Church and a Communion where all of God’s children are fully welcomed, where this is truly a house of prayer for all people.”

In a sermon that I gave on January 17th (Epiphany II) following the Primates Meeting, I offered a reflection on the events, within the context of marriage customs of First Century Palestine. (The sermon is available here on YouTube). Among other wedding customs, after the formal engagement of marriage, the Bridegroom would leave the care of the Bride to her family in order for to prepare a place in his father’s house for his Beloved so that when the wedding ceremony was completed a year later, the Bride could be brought to a home prepared to welcome her.

The Episcopal Church and the Anglican Communion are challenged by Christ to make room in Our Father’s House for all who hear Christ’s call of Love.  For some time, TEC has been spiritually building a place for our LGBTQ members. My parish church and many of our Episcopal churches are (even now) rooms in the house of God where Christ embodied in the community welcomes them.  The water of our Baptism is not intended for upholding old ways of doing and being, purity codes that enforce an exclusive priesthood or closed community of “chosen” believers.  Rather, like the wine at the wedding at Cana, our Baptism is meant to transform us into a community of celebration, in union with Christ and witnessed before God – for all people.

For as challenging and painful as it has been at times, I am very grateful to God for having the opportunity in my life to: advocate for marriage equality in the State of Washington; sign my name to General Convention resolutions last year that literally ‘made room’ in our language around marriage for recognizing same-gender union as marriage; and for presiding at same-gender marriage rites in the Church. I am the one that is transformed with the blessing of every couple. What I see standing before me is the story of Christ’s love and God’s abundant Grace that is freely given.  Such grace is not for me to constrain or to condemn in favor of institutional bonds of affection.

Our relationships as the Anglican Communion are worth preserving only insofar as we are mutually committed to building up the Kingdom of Heaven by adding rooms onto God’s House in every generation.

Healing the Legacy of Wounds

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Thanksgiving Moon Set

The Harvest Moon Sets on Thanksgiving Morning, Puget Sound, WA – 2015

I have inherited spiritual wounds from both my mother’s and my father’s side of our family.  I call them ‘spiritual wounds,’ because I have come to believe that their particular historical traumas injured their ability to feel connected to the Sacred (to others) and live lives that are at peace with mystery. For very different reasons, both my colonial and Native ancestors have handed down to my familial generation a genetic passport stamped with their profound experiences of anxiousness, fear, danger, loss, grief and abandonment.  My own journey is to heal what has gone before so that All My Relations may know the peace, harmony and beauty of life.

According to the new insights of behavioral epigenetics, traumatic experiences in our past, or in our recent ancestors’ past, leave molecular scars adhering to our DNA.  This means that certain genetic variations are caused by external or environmental factors that switch genes on and off and affect how cells read genes (instead of being caused by changes in the DNA sequence).  In other words, a traumatic event that affected your grandmother can trigger certain genetic changes that can impact the psychology and physiology of the family generations that follow.

By the same token, it follows that positive experiences of love, nurture, communal caring, safety, joy and friendship can also impact the legacy we leave to our families.  In some real ways, how we respond to the challenges of our lives and of our world will determine what our descendants will either overcome or celebrate.

Though the early Christian community knew nothing of epigenetics, they seemed to have appreciated the importance of gifting the future with the qualities of hope, endurance, reliance on one another and the ability to trust – even in the face of great persecution.  The DNA of the Christian faith – perhaps of all three of the Abrahamic traditions (Judaism, Islam and Christianity) – is informed as much by trauma as by blessing. However, just as we must discern as individuals how we live with our inheritance and make choices for change, the Abrahamic faith traditions of the world are in a time of discerning whether we will collectively create a global legacy of trauma or of blessing.

As the church year turns and we enter another precious Advent Season, we find our world experiencing a new kind of turmoil, a crucible of social and global ideas around race, gender, economics, beliefs, science, and the environment.  The world most of us grew up in is undergoing a critical time of great social change.  In times like these throughout history, we have seen both great violence and tremendous innovation that change the way people think, live and do business. My Native family experienced the devastations of genocide even as my colonial family experienced new freedoms and opportunities – both experiences are part of this country’s cultural history and ethos.

If we now close our doors to immigrants fleeing from chaos and certain death, we risk losing the next crucial step in our growth and innovation as a nation.  They will change us, yes they will. However, having taken previous steps in our national history always towards greater inclusivity, equality and opportunity, shall we turn back now?  Or shall we live more fully into realizing the values of justice and freedom for all?

In his time, Jesus brought ideas so innovative that the new world of which his followers had even the merest glimpse was the one which they lived (and died) to realize.  In the midst of a world based on violence, Jesus taught them that God’s salvation of the world through peace, healing and truth was their life work as a legacy of his own.  No earthly kingdom, with its own interest in mind, can make world peace.  Rather, only when social and national divisions of all kinds are overcome by a mutual commitment to the respect and dignity of all peoples, can the Kingdom in which Love reigns be realized on earth.

In all nations, as in all families, I believe that the task of our generation is to heal the wounds of the past by living to bring truth and hope with us into the future. Jesus’ death was devastating to his followers and they were deeply confused by his loss, but the story does not end there – their hope became ours to carry, their work became ours to do.  In the same way, the loss of her home and land broke my Native grandmother’s heart and took her life, but the story does not end there – I am a living chapter of the promise of life to come.  I am living proof that from experiences of cultures and societies at war, life emerges full of hope all the same. Every day, I choose NOT to live solely from a legacy of grief, pain and loss, because I believe that to do so would not honor the sacrifices that have been made on both sides of my family so that I can live.

Life is God’s legacy.  This Advent, we prepare again to welcome the birth of the One who gifted life to the world.  May each action we take and word we speak during this season embody our commitment to nurturing, sustaining, healing, creating and cultivating life – every life that God has made. To the face of trauma, a blessing is like a kiss. Through our care and compassion for one another, God would cover the world with kisses. And so, may we be blessings in a world much in need of God’s Love and ours.

 

 

On Being Discovered – A First Nations Theological Reflection on the Doctrine of Discovery

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Many of the stories were lost when the wooden masks were burned.  Each mask told a unique story, but European missionaries didn’t like our stories.  They didn’t like our dances that were our way of telling each story, and they definitely didn’t like our medicine people who told the most sacred stories – who wore the masks of the Spirit People and told about how Creator made them and why. The fire we once danced around in celebration became a funeral pyre of stories we no longer remember.

Some masks escaped the flames, when European traders found some that were buried for protection or bought them in exchange for guns, alcohol or even just food. Some masks they simply took. They sold the masks to museums and collectors.  Now some of our most ancient stories are locked away in museum collections, scattered all across the world – their carved and painted mouths are mute and waiting for the next dance circle that will not come. The elders say that it takes a medicine person to heal the divide between the Creator and those who have not honored Creation. This is why I know that if Christ walked the earth today, he would be Native.

In our tradition, masks of the Spirit People have some traits in common, which is how you can tell that they are sacred texts and Creator stories. The central face of the mask is a familiar animal, one that we traditionally rely on for food or clothing – a beaver, a bird, a deer or a fish, for example. The face is then surrounded by two or three concentric hoops that are spaced apart.  The outmost hoop will have two small human hands, one protruding from each side.  The hands have holes in the center of each palm – these signify Creator’s hands. The Creator is, therefore, understood to be dressed in the animal form depicted in the center of the mask.

The hoops represent the ability that souls and Creator have to move between the spheres of the human world and the realms of the sacred. It is said that both the souls of the animals (i.e. Spirit People) and Creator observe humans to see how well animals are honored when they have been hunted and to see how well resources are distributed among the human community. If the Spirit People see that they have been treated well, they return to earth (through spiritual rebirth) in the next hunting season so that they can provide for the human community again.

Creator is responsible for the lives of all the Peoples, of the various animal and insect peoples as well as the human community. The holes in Creator’s hands employed on the mask signify divine generosity. We are to understand that while Creator holds all life in divine care,  Spirit Beings have the freedom to give their lives so that humans and other animals may live – they can choose to leave the Creator’s hold through the holes in Creator’s hands so that they can give their lives to support other Peoples.

In Shackan Native cosmology (and that of other indigenous peoples), there is a sacred collaboration or reciprocity between all beings as well as between the earthly and heavenly realms.  Creator masks tell the stories of human relationship with the divine – they speak eloquently of the sacred relationships on which we depend and of which we must take care to maintain.

In contrast to the Shackan image of God, the Christian immigrants, who came from Europe to the shores of this land, brought with them an image of Creator that was very different from ours:

Then God said, ‘Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.’ (Genesis 1:26)

When the ancient Israelites entered the Promised Land, they did so with varying degrees of war and assimilation of indigenous Canaanite civilizations in order to gain that land, which was no more vacant than when Europeans immigrated to the shores of this country. The Israelites and the Europeans – though separated by time and cultures – shared a common image of God as a dominating being with whom they had an exclusive contract, a relationship the quality and guarantees of which no other human community or creature could possibly have.

Over many generations and across the Native world, the legacy of the Doctrine of Discovery has brought death to indigenous peoples and societies in the form of a pyramidal cultural cosmology.  In stark contrast to a circular hoop of spiritual equality and recognition of interdependence, the pyramidal domination system is one in which God is depicted as an exclusive, entitled narcissist. It should not be surprising, therefore, that those who believed that they were created in this image of God behaved like exclusive, entitled narcissists. Unfortunately, this particular image of an elitist God seems to continue to inform social elites today.

However, I am fairly certain that the first century reform movement initiated by Jesus of Nazareth was meant to offer an alternative image of God. For example, the first thing I note about the risen Christ is that he has holes in his hands.

By the holes in his hands, Christ grants freedom and choice to all beings; he understands and respects the nature of self-sacrifice so that others may live; and like a mask of Creator, he is a being that the human community can see and touch and that can bridge the spiritual world to the human by the sustenance of his body and blood. He reconciles all of Creation to the Creator.

Is Christ not the Lord of the Dance and did he not have many stories he shared about God and heaven? Are we not called to gather around the Light of Christ, who gifted us with the Spirit – an eternal fire at the center of the Community, around which all Peoples recognize their language and way of being and are called to share of their unique expression?

From the beginning, Christ was with the Creator and came to teach people how to live in a good way, how to care for one another and not to measure their worth by things but to aspire to other values — of courage, generosity, compassion and love. This image of God is one that I recognize, for he has been with my people from the beginning of our generations.  The Europeans did not bring him to us – he was already here.

However, this image of Christ looks like us. So, perhaps it was hard for some to recognize him in our mask.  Perhaps, this truth is what many still need to discover.

Modern Yupik Dance Mask

This modern Yu’pik dance mask by Phillip John Aarnaquq Charette  shares much in common with lost masks once depicting the cultural cosmology of the interior British Columbia Shackan people