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

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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.

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.

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.