Episcopal News Service

[Church in Wales] Swansea’s iconic St. Mary’s Church became Wales’ first minster in a special service on Feb. 16. The declaration was made by Archbishop of Wales Andrew John. The church, which was rebuilt in the 1950s after being burned to the ground during the Nazis’ three-day blitz of the city in World War II, is a city center landmark and has long been home to Swansea’s civic services. It now is known as Swansea Minster, a title given to a large or important church in an urban area that serves the civic community and hosts a college of chaplains who serve the area and its people. The declaration of minster reflects the importance of the building to the city. The Church in Wales is investing £2.8 million, or more than $3.5 million, over the next five years from its Growth Fund to complete the transformation. The vicar of St. Mary’s, the Rev. Justin Davies, said, “There has been a buzz around the city since the announcement was made. I think people are genuinely pleased that the church is getting recognized for what it is, and in the place it is. “It’s also seen as a boost to the city. Many city centers are having difficult times, and Swansea is one of those, so to have something  positive happening in the middle of Swansea, as part of a greater regeneration funded by the city and county of Swansea, is a really good thing.” The service featured specially commissioned music by composer Sir Karl Jenkins, and the sermon was preached by former Archbishop of Canterbury Rowan Williams. A video of the history of the church and the city also was shown during the service, which also featured prayers offered by people across the city. Davies said, “It’s really exciting to have the piece of music composed by Gower resident Sir Karl Jenkins, “The Glory of this House,” especially for the service. It was commissioned by St. Mary’s and paid for by Swansea Festival of Music and the Arts. It was heard for the first time at the service and then will be here for everlasting, so that’s a fantastic thing to happen.”

[Episcopal News Service – Linthicum Heights, Maryland] Executive Council has convened here Feb. 17-19 for its first meeting since the inauguration of President Donald Trump – a political earthquake that Episcopal leaders say has shaken many of the communities the church serves, but not the church’s commitment to serving them. Presiding Bishop Sean Rowe and House of Deputies President Julia Ayala Harris, in their opening remarks Feb. 17, did not reference Trump by name but alluded, mostly in general terms, to the sharp shift in many federal policies during the first month since his return to office. “We are weathering what has proven to be a hard season for us and for the people that we serve, for sure. Many of us are afraid and looking to the church to provide a sense of safety and moral witness,” Rowe said. “As the political landscape of the United States becomes even more confusing and harder to navigate, we are being called to make decisions here in this place that are firmly rooted in the kingdom of God.” Rowe then repeated a theme that has become common in his public addresses since the inauguration: The people marginalized by society and by our political leaders are at the center of God’s kingdom. In his remarks to Executive Council, he again singled out “migrants, transgender people, the poor and vulnerable.” In God’s kingdom, “they are not reviled and scapegoated. … They are the bearers of salvation,” Rowe said. “If we believe this to be true, where does that leave us as a church? Where does that lead us as a church?” Ayala Harris cited a recent lawsuit as one example of the church actively responding to the needs Christ calls on his followers to meet. The Episcopal Church last week joined more than two dozen ecumenical and interfaith partners in suing the Trump administration over policy changes giving immigration agents greater flexibility to conduct enforcement actions in houses of worship and other “sensitive” places. “This is not about politics. It’s about embodying Christ’s radical hospitality in our very structures and policies,” Ayala Harris said. “The Gospel compels us to welcome the stranger, to care for the vulnerable and to ensure that all who seek spiritual sanctuary can do so freely. And my friends, if we fail to lead with courage, we risk not just stagnation but irrelevance.” Executive Council is The Episcopal Church’s governing and oversight body between meetings of General Convention and typically meets in person three times a year. Its last gathering, in November, occurred days after both Rowe’s installation as the church’s 28th presiding bishop and Trump’s election as president. The current meeting is being held in suburban Baltimore at the Maritime Conference Center, a frequent venue for Episcopal Church governance meetings. Executive Council’s initial agenda for this meeting was light on action items – the board spent most of its first morning in a training on emotional intelligence and effective interpersonal relations – though some of its upcoming sessions, both open and closed, will touch on Trump’s suspension of the federal refugee resettlement program, committee work and church leaders’ ongoing recruitment of a new executive officer for General Convention and a chief finance officer for the church.  On Feb. 18, representatives from Compass, a contractor hired to survey and analyze the churchwide staffing structure, will present their latest findings and recommendations to council members, and on Feb. 19, Rowe is scheduled to offer more details in a closed session about efforts he is spearheading for a “structural realignment” of churchwide operations to better serve the needs of dioceses and congregations. The first phase of those plans won’t be unveiled publicly until after this meeting. Ongoing tensions among some council members also surfaced again briefly during the morning session Feb. 17 on emotional intelligence session, which was led by three representatives from the consultant Visions Inc. Sandra Montes, a lay Executive Council member from the Diocese of Texas, raised concerns about the way Visions had framed discussion, suggesting that it was based in a white-centric understanding of emotion and communication. “This is completely different to people of the global majority to LGBTQIA+ people. And when we show up as ourselves … we are seen differently than who we are,” Montes said. “Do you want me to be, like, OK, I need to learn my emotions so I don’t show that I’m angry or that I don’t show that I’m scared? That’s what this seems like to me.” Another member, Thomas Chu of the Diocese of Long Island, who is gay, rose to object to Montes’ generalizing about all people of color and LGBTQ+ people. “I’m feeling mad, sad and scared,” Chu said, referencing some of the emotions listed on a Visions graphic. “Sandra, you can speak what you’re saying. But I’m an LGBTQIA+ person, a person of color. I feel very differently from you. And I accept what you said, but please don’t represent us. … This is [about] process – it’s not about what you said, it’s about how you said it, and you had an impact on me right now.” Executive Council is chaired by Rowe, as presiding bishop, and Ayala Harris is vice chair. It has 38 other voting members, a mix of bishops, other clergy and lay leaders. Twenty are elected by General Convention to staggered six-year terms – or 10 new members every three years. The Episcopal Church’s nine provinces elect the other 18 to six-year terms, also staggered. Ayala Harris, in her opening remarks, underscored the importance of Executive Council in upholding the church’s faith values, especially in today’s world. “Our decisions here ripple through the life of every diocese, every congregation, every seeker who is looking to The Episcopal Church right now as a beacon of radical welcome and transformative love,” she said. “As we make decisions about resource allocation and policy, we directly influence the capacity of our congregations to serve their communities, […]

[Anglican Church of Canada] The General Synod will meet June 23–29 in London, Ontario, and a major item of business will be the election on June 26 of a new primate of the Anglican Church of Canada. Canon III requires the Order of Bishops to meet prior to the General Synod meeting to choose three or more nominees – and this meeting must occur between 30 and 120 days prior to the date of the election. This will take place during the meeting of the House of Bishops scheduled for March 31–April 4. On April 2, the Order of Bishops will prayerfully discern the names of the nominees in a balloting process as set out in the regulations of Canon III as determined by the Council of the General Synod. These names will be posted on the General Synod website at 9 a.m. Eastern on April 3. The General Secretary is required to collect and disseminate biographical information about the nominees. In order to give time for the nominees to provide this information and for General Synod staff to assemble it in a uniform style for dissemination, this information will be posted on the website at 9 a.m. Eastern on April 11. The nominees also will be asked a series of questions and given the opportunity to have their answers recorded on video. Once these videos are edited and ready to be posted, they will be added to the website at 9 a.m. Eastern on April 22. During the meeting of the General Synod, the Orders of Clergy and Laity will gather at St. Paul’s Cathedral, London, Ontario, for the election of the new primate on June 26. Once that process is complete, the acting primate will announce the election of the new primate of the Anglican Church of Canada.

[Anglican Communion News Service] Anglican primates from the Council of Anglican Provinces of Africa (CAPA) on Feb. 12 issued a statement for peace on the ongoing crisis in the Democratic Republic of the Congo (DRC). The statement was signed by the Most Rev. Albert Chama, primate of the Church of the Province of Central Africa and chair of CAPA, on behalf of all Anglican primates in Africa. The statement follows. “Blessed are the peacemakers, for they will be called children of God.” (Matthew 5:9) We, the Africa Anglican primates representing the Anglican Communion in Africa, express our deepest and grave concern and unwavering solidarity with the people of the Democratic Republic of the Congo (DRC) amid the ongoing crisis that has persisted for decades. The turmoil impacting the nation is a profound humanitarian tragedy, marked by violence, displacement, and suffering that affects millions of innocent lives. We acknowledge the extensive history of conflict in the DRC, deeply rooted in colonial legacies and exacerbated by political instability, economic exploitation and ethnic tensions. This crisis has taken a heavy toll, resulting in the loss of lives, the disruption of families, and the endangerment of communities that have long sought for peace and justice. As followers of Christ, we are called to be peacemakers, advocating for love, reconciliation, and justice. We therefore urge: 1. An End to Violence: We call for an immediate cessation of hostilities and an end to the violence perpetrated against vulnerable populations, especially women and children, particularly in the areas around the eastern province of the country. The protection of all civilians must be prioritized, and those who commit acts of violence must be held accountable. 2. Dialogue and Reconciliation: We encourage all parties involved in the DRC’s conflict to engage in meaningful dialogue, prioritizing reconciliation efforts that foster understanding and healing among diverse communities. The path to peace requires a commitment to listening, understanding, and resolving grievances through non-violent means. In this wise, we lend our support to the various initiatives by the regional blocs such as the EAC, SADC, the AU and the UN and other well-meaning bodies. 3. Support for Humanitarian Aid: We urge the international community, including governments, humanitarian organizations, and individuals, to extend their support to address the urgent needs of those affected by the crisis. Access to water, food, healthcare, shelter, and education must be prioritized to restore dignity and hope within especially the displaced communities. 4. Respect for Human Rights: We call for the protection of human rights and the promotion of justice within the DRC. Our commitment to Christ’s teaching compels us to stand against corruption, oppression, and any actions that violate the inherent dignity of every human being. 5. Sustainable Development: We acknowledge that long-term peace in the DRC requires addressing the root causes of conflict, including poverty, inequality, and lack of access to resources. We implore national and international leaders to work collaboratively towards sustainable development in the region, ensuring that the wealth of the DRC benefits all its citizens. We, the Africa Anglican primates, stand with the people of DRC in prayer and action. We encourage local churches and communities to be agents of peace, fostering environments where love and hope can flourish despite the shadows of despair. May God grant us the strength and wisdom to work together toward a peaceful and just future for all in the DRC.

[Anglican Communion News Service] On Feb. 14, the Patriarchs and Heads of the Churches in Jerusalem issued a humanitarian plea about defending the dignity and presence of the people of Gaza. They said they “raise our voices in sorrow and steadfast resolve in the face of the ongoing suffering in Gaza.” They added, “The people of Gaza, families who have lived for generations in the land of their ancestors, must not be forced into exile, stripped of whatever is left of their homes, their heritage, and their right to remain in the land that forms the essence of their identity.” Archbishop Hosam Naoum, primate of the Province of Jerusalem & the Middle East and bishop of the Episcopal Diocese of Jerusalem, was among those issuing the statement, which follows. As custodians of the Christian faith and conscience in this sacred land, we raise our voices in sorrow and steadfast resolve in the face of the ongoing suffering in Gaza. The devastation that has unfolded before the eyes of the world is a profound moral and humanitarian tragedy. Thousands of innocent lives have been lost, and entire communities stand in ruin, with the most vulnerable — children, the elderly and the sick — enduring unimaginable hardship. Amid this anguish, we are compelled to speak against the grave threat of mass displacement, an injustice that strikes at the very heart of human dignity. The people of Gaza, families who have lived for generations in the land of their ancestors, must not be forced into exile, stripped of whatever is left of their homes, their heritage and their right to remain in the land that forms the essence of their identity. As Christians, we cannot be indifferent to such suffering, for the Gospel commands us to uphold the dignity of every human being. The words of our Lord remind us: “Woe to those who make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights and withhold justice from the oppressed.” (Isaiah 10:1-2) In this critical moment, we acknowledge and support the position of His Majesty King Abdullah II of Jordan, President El-Sisi of Egypt and others, whose firm and principled stance has remained clear and unwavering in rejecting any attempt to uproot the people of Gaza from their land. Their relentless efforts to provide humanitarian aid, appeal to the world’s conscience, and insist on the protection of civilians exemplify leadership at its highest level of responsibility. In this same spirit, we also call for the release of all captives from both sides so that they can be safely reunited with their families. We appeal to all people of faith, to governments and to the international community to act swiftly and decisively to halt this catastrophe. Let there be no justification for the uprooting of a people who have already suffered beyond measure. Let the sanctity of human life and the moral obligation to protect the defenseless outweigh the forces of destruction and despair. We call for an immediate, unfettered humanitarian access to those in desperate need. To abandon them now would be to abandon our shared humanity. As we lift our prayers for those in mourning, for the wounded and for those who remain steadfast in the land of their forefathers, we remember the promise of Scripture: “The Lord upholds all who fall and lifts up all who are bowed down.” (Psalm 145:14) May the God of mercy strengthen the afflicted, soften the hearts of those who hold power, and bring forth a peace that upholds justice, preserves human dignity, and safeguards the presence of all people in the land to which they belong.

[Episcopal News Service] East Tennessee Bishop Brian Cole joined his counterpart in the Evangelical Lutheran Church in America to write a column in the Nashville Tennessean pleading for the state to commit to distributing federal food assistance to address child hunger this summer. The state has until Feb. 15 to decide whether to use the federal funds. The program helps feed low-income children in the summer, when they no longer have access to the free or reduced-cost meals they receive during the school year. “The program is a lifeline at a time when inflation in food prices makes it impossible for too many families to provide adequate nutrition for their children,” Cole said in the column with the Rev. Kevin Strickland, who leads the ELCA’s Southeastern Synod, with congregations in Tennessee and three other states. Cole’s Knoxville-based diocese has congregations in the eastern third of the state. The full column can be read here.

[Episcopal News Service] Minnesota Bishop Craig Loya has established a new migrant support fund and has asked diocesan congregations to take a special collection on March 2 to add to its initial gift of $10,000. Loya created the fund, he told Episcopal News Service, because the diocese has seven congregations where immigrants are the majority of members, and another two where immigrants are a sizable minority. Four are predominantly Latino, but all of them include people who have arrived in Minnesota from around the world. “We are richly blessed by this diversity,” he said. But in a time when recent immigrants are the target of what he called hateful rhetoric and unjust policies, “we really feel as a diocese that we have to provide a response,” he said. Loya thinks the fund can be helpful in two main ways: providing money to congregations’ existing or new initiatives that serve recent immigrants, especially if they need to expand those efforts; and partnering with other organizations to help fill the gaps that will result from cuts to federal funding under President Donald Trump. Specifics are still in flux, Loya said, as changing circumstances affect where the need is greatest, but he knows the need will be enormous. And just because there is a limited amount the diocese can do “doesn’t let us off the hook to do what we can,” he said With Episcopal Migration Ministries winding down its core operations after the Trump administration halted federal funding for refugee services, Loya said that now is “a moment for us to recommit to the stranger among us with the love God extends to every human being.” Since announcing the fund’s creation on Feb. 6, more than 100 individuals have made personal contributions, he said, and he also has been contacted by ecumenical colleagues in the state to see if there was a way they could either partner with the fund or start one of their own. Loya’s commitment to the fund, and meeting the needs behind it, springs from what he describes as the Christian community’s dual vocation of witness and resistance – “witnessing to God’s vision for beloved community in the world, witnessing to the power of God’s love and God’s coming kingdom in the world; and resisting the way in which the forces of evil in a broken world are always breaking down the creatures of God.” A model for how Christians can speak up in challenging times, he said, comes from the comments Washington Bishop Mariann Budde addressed to President Donald Trump in the Jan. 21 Service of Prayer for the Nation at Washington National Cathedral. Her words were “brave, convicted, clear, gentle, humble and loving,” Loya said. He also supports the action of The Episcopal Church in joining the lawsuit against the Trump administration for allowing immigration officers to target churches and other “sensitive” places for arrests as part of the president’s promised crackdown on legal and illegal immigration. “There is probably no clearer moral imperative in the Hebrew and Christian scriptures than the call to care for the stranger and the foreigner in our midst,” Loya said. “We are given that call because when we were estranged from God, God met us with embrace rather than exclusion.” Loya also acknowledged that while his primary motivation for serving immigrants in his diocese comes simply from being a follower of Jesus, as a third-generation Mexican American it feels personal. “When I see photos of some of the people in the early deportation efforts, I see my grandmother, my aunts, my uncles, my cousins,” he said. He added that for Christians, “what affects one of us affects all of us.” In addition to announcing the migrant support fund, Loya’s message also encouraged support for the diocese’s migration caucus, a group of clergy and lay people who have been meeting online for several months to help congregations better understand what is happening with immigration and how they can assist. He noted a series of resources the caucus has gathered. As bishop, Loya also called on Minnesotans to pray as a way to ground their work and advocacy, and he offered a special prayer that he asked to be used as the end of the Prayers of the People every Sunday until Easter Day: O God, who embraced us with perfect love and made us your people when we were yet strangers to you: be present with all refugees, immigrants, and displaced people throughout the world; may they know the consolation of your presence, and the liberating power of your love. Then give us grace, we pray, to extend ever wider your embrace in a world of exclusion, until all your children are knit together as beloved family in the perfect love that is your very heart, through Jesus Christ our Lord, who was displaced among us, and who now lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen. — Melodie Woerman is an Episcopal News Service freelance reporter based in Kansas.

[Religion News Service] The Rev. Michele Morgan, rector of St. Mark’s Episcopal Church in Washington, D.C., strives to be a “non-anxious presence” for the congregation she serves. It’s an important trait for any pastor, but especially for one who serves a church that sits a block or so from the U.S. Capitol and includes members performing high-stress jobs within the federal government. But over the last three weeks, as President Donald Trump’s administration has initiated sweeping cuts, funding freezes and work stoppages across the federal government, Morgan’s job has suddenly gotten harder. In an interview last week, Morgan said she frets over federal workers in her church who say their life’s work may disappear at any moment. She’s receiving frantic requests for pastoral care, such as from one person who had to furlough three-quarters of a team at a nonprofit that works in foreign aid. And as Morgan tried to leave church on a recent evening, she was stopped by a parishioner who recounted the difficulty of having to call people abroad and inform them the aid they rely on has been halted. “Worry is the watchword around here,” Morgan said. Ministering to anxious, fear-stricken congregations is rapidly becoming a shared experience for religious leaders who work in and around Washington, D.C. Clergy are preaching sermons of encouragement and having private conversations with congregants concerned about their own livelihoods and those of people they work with, fielding worries that range from paying children’s college bills to potential deportations of family members. The Rev. William H. Lamar IV, pastor of Metropolitan African Methodist Episcopal Church in downtown Washington, D.C., estimated that around 60% to 70% of the people in his congregation are connected to the government in some way, either as federal employees or as contractors. When the government has furloughed workers in the past, he said, his church has tried to offer financial aid. Lamar said his church intends to again offer those services, pledging to stand with his congregation spiritually, emotionally and economically. “Some people are positioned to do something else, but the majority with whom I have spoken, who are in the most anxious place, are not sure about their economic security beyond their federal employment,” he said. But while previous experiences provide a blueprint, Lamar argued the current situation is different from past crises, not only in scale but also because he believes the layoffs are “needless, unnecessary” and “unconstitutional.” He voiced palpable frustration with the impact on his congregation, outraged by those who have cheered on the decimation of the federal government. “This is a con game,” Lamar said. “Getting rid of federal employees does not solve a problem. It inflicts pain. This is designed to inflict pain on human beings, and whether you are a Democrat or a Republican, whether you voted for Trump or not, I would hope that there are not people who delight in inflicting pain on other human beings.” Bishop Derek Grier, founding pastor of Grace Church in Dumfries, Virginia, said his multicultural church is starting to budget and plan for what people may need, including preparing its emergency team with psychologists, just as it has in previous crises. “During many of the government shutdowns, we’ve had to help people with their mortgages, we’ve had to help people put food on their table,” said Grier, who estimates more than half of the congregants of his independent evangelical megachurch are either government workers or contractors, and “a good number” are active military members. “To have more than half your congregation receive notices to resign or face the risk of losing a job, is a super, super big deal,” he told Religion News Service on Feb. 13. “We are already putting aside extra funds for the potential crisis ahead. We’re also beefing up our food pantry.” He’s pastored through other traumatic times but said “this one’s a little different than the past crises,” including the 9/11 airplane strike at the Pentagon and the 2002 D.C. sniper attacks. “It’s easy to look at the reduction in government in a purely intellectual way but, as a pastor, I have to look at it in terms of how it impacts lives of individual people,” he said. “And, no matter what side of the aisle you are on, we’re all in the same boat, and people are being impacted. So we need to pray for one another and pull for one another, and we’ll get through this.” Terry Lynch, executive director of the Downtown Cluster of Congregations, said he’s hearing from an array of Washingtonians, including church employees and congregants, who are facing rapid change in a city where the federal government is so dominant that he calls it “a cornerstone of the economy and of people’s employment here in D.C.” Lynch said they are trying to respond to personal questions about their ability to make rent and mortgage payments while also determining how to help others. “People are afraid. People’s lives are being disrupted,” he said. “They’ve been thrown into consternation by the dramatic number of changes that are coming at them very fast.” Rabbi Fred Scherlinder Dobb, rabbi emeritus of Adat Shalom Reconstructionist Congregation in Bethesda, Maryland, said his house of worship is one of many across the Washington metropolitan area, as well as the country, that is affected. “Members of my own congregation are being let go of their longtime federal jobs simply because they performed well as directed by their supervisors in previous administrations,” he said on Tuesday of the 400-household organization. “The community came together just this Sunday with over 100 members for the first of a two-part exploration on how do we rise to meet the moment.” Dobb said the congregation is considering how to assist at-risk federal workers and contractors as well as how to support immigrants and creation care “and other core religious concepts, which have sadly become politicized along a partisan divide when, as we read it, Scripture […]

[Episcopal News Service] After almost 45 years of ordained ministry, New York Assistant Bishop Mary Glasspool will retire this summer. Her last day will be June 30. “Even at the most challenging of times, it is a huge privilege to be a bishop in this church, and not a day goes by that I don’t thank God for it,” Glasspool wrote in a Feb. 7 letter to the diocese. Glasspool made history in 2009 when she was elected bishop suffragan of the Diocese of Los Angeles, becoming the second openly gay – and first lesbian – bishop in the Anglican Communion. In 2015, she moved to the Diocese of New York. Glasspool and her wife, Becki Sander, have been together 38 years. Glasspool was born on Staten Island when her father was the rector jointly of All Saints Church and St. Simon’s Church. She grew up in Goshen, New York, after her father became the rector of St. James Church. In 1981, Glasspool earned her Master of Divinity degree from Episcopal Divinity School in Cambridge, Massachusetts, and was ordained a deacon. The following year, she was ordained a priest in the Diocese of Pennsylvania, where she served as assistant to the rector and later interim priest-in-charge of St. Paul’s Episcopal Church in Philadelphia. Glasspool moved to Boston, Massachusetts, in 1984 to serve as rector of St. Luke’s and St. Margaret’s Church. In 1992, she moved to the Diocese of Maryland to serve as rector of St. Margaret’s Church in Annapolis, where she remained until 2001, when she became the diocese’s canon to the bishop until 2009. “The time has come when … I need to put aside the mitre and crozier, take a long break, and just waste some time with God,” Glasspool said in the letter. She also said she and Sander plan to stay in the New York area and spend the second half of 2025 traveling, resting and discerning “what God has in store for us in the next chapter of our lives.” Glasspool said she will continue her normal duties in the coming months, including attending the House of Bishops’ gathering in March at Camp McDowell in Alabama. She also will assist with the transition in leadership over areas she oversees, including global mission, reparations, ecumenical and interreligious life, social concerns commissions and college chaplains in the Diocese of New York. Glasspool said she’s working with New York Bishop Matthew F. Heyd and Bishop Suffragan Allen K. Shin to “establish clear boundaries” that allow her to continue working with the Interfaith Center of New York, as bishop visitor of the Community of Saint John Baptist and with the Anglican Diocese of Cuernavaca in Mexico. “It won’t be perfect, but I’ll do the very best I can to honor and support the ongoing life of the Episcopal Diocese of New York and my own life, as God has given it to me,” Glasspool said. The Cathedral Church of St. John the Divine in New York will host a diocesan celebration of Glasspool’s episcopate on May 31.

[Episcopal News Service] As the new Trump administration leads public and private entities to remove calendared holidays and observances commemorating the contributions of people of color, women, LGBTQ+ people and people with disabilities, Episcopal leaders are reflecting on how the wider church can ensure that those Americans are never erased from the public’s consciousness. “This decision to pause Black History Month celebrations and DEI work puts us in a profound moment to reflect out loud what as a church – as a people – do we choose to remember and choose to forget?” the Rev. Lester V. Mackenzie, The Episcopal Church’s chief of mission program, told Episcopal News Service. He also leads the church’s Department of Ethnic Ministries, which includes the Offices of African Descent Ministries, Asiamerica Ministries, Indigenous Ministries and Latino/Hispanic Ministries. “Too often, institutions, including our own, have been complicit and slow to act … so how are we adjusting to what is unfolding socially in our dioceses, or in our congregations and local ministries?” February is Black History Month, the annual acknowledgment of Black Americans’ accomplishments and contributions to the making of the United States. Celebrations are underway in the church, including worship services commemorating the feast of the Rev. Absalom Jones, the first Black Episcopal priest. Jones stands among the Rev. Pauli Murray, Thurgood Marshall, King Kamehameha and Queen Emma of Hawai‘i, Enmegahbowh and many other clergy and activists of color on The Episcopal Church’s calendar of Lesser Feasts and Fasts. Some congregations, such as St. James’ Episcopal Church in Austin, Texas, are hosting Black History Month events throughout February, including workshops and lectures. Washington National Cathedral is also hosting several events, including a special worship service on Feb. 16 honoring historically Black colleges and universities. Commemorations and events are necessary, and so is the need to educate younger generations about why they are necessary, the Rev. Ellis Clifton, rector of St. Mary the Virgin Episcopal Church in Virgin Gorda, Diocese of the Virgin Islands, told ENS. “We’ve spent all these years celebrating what our predecessors accomplished, but we forgot to teach what caused the need for these celebrations – their work and struggles – and how the benefits that we have came about,” said Ellis, who sits on the church’s African Descent Ministries’ council of advice and previously served as the Midwest regional director of the Union of Black Episcopalians. At the federal level, the government’s emphasis on issues of diversity, equity and inclusion dates back at least to 1961, when President John F. Kennedy signed an executive order prohibiting federal contractors from discriminating based on race. And after 15 years of activism following the 1968 assassination of the Rev. Martin Luther King Jr., President Ronald Reagan signed a law in 1983 designating the third Monday in January as a federal holiday to honor the civil rights leader’s life. Last month, in his first hours back in office, President Donald Trump signed an executive order banning DEI initiatives, prompting federal agencies and now some private corporations to discontinue commemorating certain holidays and observances: Martin Luther King Jr.’s birthday, Black History Month, Women’s History Month, Holocaust Day and Days of Remembrance, Asian American Pacific Islander Heritage Month, Pride Month, Juneteenth, Women’s Equality Day, National Hispanic Heritage Month, National Disability Employment Awareness Month and National American Indian Heritage Month. The president didn’t officially call for the erasure of cultural observances, though federal agencies interpreted the executive order as such and sent memos calling on staff to pause them. On Feb. 11, Google removed Black History Month and other cultural observances from its calendar, saying that maintaining those references was not “sustainable.” Last week, Julia Ayala Harris, president of The Episcopal Church’s House of Deputies, released a statement of solidarity and standing up for marginalized groups: “Like the psalms of lament that turn to praise, Dr. [Pauli] Murray understood that hope is not passive optimism, but an act of holy defiance, a declaration that the struggle for justice is worth enduring,” Ayala Harris said in the Feb. 6 statement. “Their life reminds us that we are called not simply to lament the injustices of the world but to act — to sing our own songs of hope in a weary time, to advocate, to organize, to protect, and to uplift.” The Deputies of Color also released a statement broadly condemning Trump’s executive orders: “We must address how these policies impact vulnerable populations and stand against the injustices they face. In doing so, we honor our commitment to serve God through serving our neighbors.” A nationwide surge in interest in diversity, equity and inclusion, including by employers, paralleled the calls for racial justice after the death of George Floyd in May 2020. That year, Episcopal Church leaders encouraged Episcopalians to observe Juneteenth – the anniversary of June 19, 1865, when in Galveston, Texas, the last formerly enslaved people learned they had been freed. A year later, in 2021, President Joe Biden signed legislation making Juneteenth a federal holiday to commemorate the end of slavery in the United States. Since then, more churches have participated in Juneteenth events every year. Episcopalians also observe notable events in history that aren’t official U.S. observances. This month, for example, St. Peter’s Episcopal Parish, a historically Japanese church in Seattle, Washington, marked the 83rd anniversary of President Franklin Delano Roosevelt’s executive order to authorize the incarceration of Japanese Americans in concentration camps during World War II. Some 45 years later, the United States officially apologized for the unjust incarceration, damages and post-war discrimination, and offered restitution to survivors.  There’s a long history of discrimination against Asians in the United States. For people of Asian and Pacific Islander heritage, removing the observances of Asian American Pacific Islander Heritage Month obscures both the accomplishments and the challenges that still exist today, said the Rev. Jo Ann Lagman, the church’s Asiamerica Ministries missioner. AAPI communities are “incredibly diverse,” Lagman said. For example, the life experiences of the Hmong and […]

[Episcopal News Service] The Church of England’s General Synod is meeting in London this week for the first time since the resignation last month of former Archbishop of Canterbury Justin Welby. On a separate track, the process for selecting Welby’s successor is advancing and eventually will involve both England’s prime minister and King Charles III. Welby, who first took office in 2013, stepped down Jan. 6 under pressure over his handling of a sprawling abuse scandal in the church. The archbishop of Canterbury is both a diocesan leader and the primate of the Church of England, and the position also traditionally has been seen as a “focus of unity” for the 42 worldwide Anglican provinces, including The Episcopal Church. Until a new archbishop is chosen, Welby’s former duties are being delegated to other Church of England leaders, with Archbishop of York Steven Cottrell filling most of the position’s responsibilities as head of the church. Cottrell, though, is also facing criticism over a separate, unrelated abuse case. He is accused of allowing a priest to remain in his post despite the priest being accused of sexual abuse involving two girls. On the first day of General Synod, Feb. 10, a lay member forced a vote seeking to block Cottrell from giving his opening address to the church’s governing body. That proposal was overwhelmingly defeated, and Cottrell spoke for about 20 minutes, acknowledging the “difficult and challenging times” facing the church. “I believe in and love the Church of England,” Cottrell said. “However, I am deeply, deeply mindful of the feelings of anguish, anger, sadness and regret present in this chamber, not least among victims and survivors of abuse and those who valiantly support them, but also among women in our church who are still victims of discrimination, unwanted touch and, at times, even sexual assault.” In addition to those “safe church” issues, the Church of England’s efforts in recent years to offer greater welcome to LGBTQ+ people have fueled tensions within the church and the wider Anglican Communion, a network of autonomous, interdependent provinces with historical ties to the Church of England. The position of the archbishop of Canterbury is one of four designated “Instruments of Communion” serving all Anglican provinces.  The other three are the Lambeth Conference of Anglican bishops, the Primates’ Meeting and the Anglican Consultative Council, or ACC. Conservative leaders of some provinces in what is known as the Global South, mostly Africa, Asia and South America, have objected to greater LGBTQ+ inclusion, particularly same-sex marriage and blessings in some provinces, including the Church of England and The Episcopal Church. In February 2023, those Global South leaders demanded changes to the archbishop of Canterbury’s leadership role in the communion, following that month’s triennial meeting of the ACC. At the ACC’s meeting in Ghana, members from 38 provinces approved a resolution on “good differentiation” that endorsed efforts “to explore theological questions regarding structure and decision-making to help address our differences in the Anglican Communion.” The Anglican body assigned to discuss those questions released its latest draft report in December 2024 proposing two key changes: The Anglican Communion’s membership would be defined as all provinces with “historical connection” to the See of Canterbury, rather than being “in communion” with that office. And the archbishop of Canterbury would no longer be the ACC president, the presidency instead rotating among leaders from the communion’s five regions. The ACC is expected to take up the proposals when it meets next in February 2026 in Northern Ireland. The process for selecting a new archbishop of Canterbury, meanwhile, is proceeding on its own schedule, and all Episcopalians and Anglicans worldwide have been invited to provide input. “We want to hear from you,” the Church of England says in an invitation on its website. Those interested in giving their input are asked to complete an online form by March 28. “Whether you are based in England or anywhere in the Anglican Communion, your views matter. This consultation invites you to share your thoughts on what qualities, values, and vision the future archbishop should embody.” Unlike The Episcopal Church, which is governed independently by its General Convention, the Church of England’s governance is intertwined with the British government. “Absolute discretion” for appointing the archbishop of Canterbury is given to the British monarch, who is also supreme governor of the church. However, since 1976 church leaders have had a more direct voice in choosing the next archbishop of Canterbury through a body known as the Crown Nominations Commission. The process “is likely to take several months,” according to a Parliament website explaining the steps in electing a new archbishop of Canterbury. The Crown Nominations Commission has 17 voting members and is chaired by a lay leader appointed by the prime minister. Three lay and three clergy members of General Synod serve on the commission, as well as three representatives of the Diocese of Canterbury. The commission also includes one member from each of the Anglican Communion’s five global regions. The other two voting members are the archbishop of York and an additional bishop elected by the House of Bishops. Nonvoting members include the prime minister’s appointments secretary and the secretary general of the Anglican Communion. The commission interviews candidates, and then two-thirds of the commission must agree on a nomination for it to advance. The nominee’s name is presented to the prime minister, currently Keir Starmer, who then confirms that the nominee is willing to serve as archbishop of Canterbury. Once the prime minister accepts a nominee, that person is recommend to the king, who grants a license for Canterbury Cathedral’s College of Canons to elect the archbishop of Canterbury. After that election, the king assents to the result of the election, and the new archbishop of Canterbury officially takes office at a Confirmation of Election ceremony held at St. Paul’s Cathedral in London. A separate installation service is held later at Canterbury Cathedral. – David Paulsen is a […]

[Episcopal News Service] As a young Episcopalian, dating in person and online has been tough, and oftentimes frustrating, for Eva Warren. She’s too theologically “liberal” for most Christians on dating sites, but the people who do share the same progressive values oftentimes don’t share the same religious views. “In modern American culture, we have an idea of what it means to be a Christian looking for romance. But in many cases, the practice of Christianity and the beliefs associated with faith are different for a lot of folks who are Episcopalians than from the folks who designed those sites,” Warren, referring to Christian-specific dating sites like Christian Mingle and CatholicMatch, told Episcopal News Service. On the other hand, “I’ve been on countless first dates where I can see people’s eyes start to panic when I talk about the fact that I go to church every Sunday, and they start to make assumptions about what that means about your beliefs. That’s heartbreaking in many ways,” Warren, 28, said. “I found when I was dating that telling folks that I was Christian would often alienate people who maybe had shared values with me. At the same time, telling people that I wasn’t Christian would allow me to connect with folks who I was maybe more aligned with morally, but then it felt really like I was denying this serious part of my own identity.” After learning that fellow young adult Episcopalians feel the same, in 2023 Warren, a member of the church’s House of Deputies from the Diocese of Ohio and a convener of the Young Adult Caucus, founded Gladness of Heart, a digital dating service exclusive to Episcopalians and members of Christian denominations that are in communion with The Episcopal Church. Today, more than 200 people, mostly in their 20s to early 40s, are on Gladness of Heart’s mailing list. The dating service offers quarterly virtual speed dating events for single Episcopalians and communion-partner adults of all ages and sexualities looking to connect and build relationships rooted in shared faith. The cost to participate is $10, which helps cover operating fees for the website and a Zoom account. Participants first gather in a large group for 10-15 minutes, then in smaller groups facilitated by Warren and a volunteer friend for about 10 minutes to answer icebreaker and basic introductory questions, like hometown, parish, age and profession. That way, participants can spend more time sharing their interests. The remaining half hour is spent “dating.” Each “date” lasts between four and six minutes. On Feb. 14 at 8:30 p.m. Eastern, though, Gladness of Heart is celebrating Valentine’s Day with a free hourlong speed dating event. It’ll be structured like the paid events, but for Warren, “I love any excuse for a theme.” Gladness of Heart’s website, which uses the same colors as The Episcopal Church’s shield, quotes former Presiding Bishop Michael Curry: “If it’s not about love, it’s not about God.” The website also quotes the Book of Common Prayer: “For minds to think, and hearts to love, and hands to serve, we thank you, Lord.” “I tried to put as many shibboleths as possible into the website to show that this service is legitimate,” said Warren, a doctoral candidate in sociology at Ohio State University who also serves on the vestry at Harcourt Parish Episcopal Church at Kenyon College in Gambier, Ohio. “If nothing else, they’ll make Episcopalians chuckle and smile.” Warren said she doesn’t know yet if any speed dating events have led to long-term relationships, but “I can’t wait until the first wedding happens.” Gladness of Heart also launched its paid matchmaking service in January. For a tiered subscription fee – $65 for six months, $80 for nine months and $90 for 12 months — which is much cheaper than mainstream dating sites like Bumble, Hinge and Tinder – Warren will virtually meet with participants one-on-one and match potential couples based on how they answer questions, such as the ministries they participate in. Warren is interviewing participants now, though the matchmaking pool is open to new members. “I see myself in many ways as the kind of modern ‘nosy church lady’ who sits in the second pew and sets everyone up for potential relationships,” Warren said. “But in the world we live in today, you’re not going to know that the perfect person for you is one diocese over because you’re never going to wander into their church on a random day. But maybe you can find them with help like the matchmaking pool.” The idea of an Episcopal-focused dating service was initially a throwaway joke between Warren and her friends until she realized that it could help reverse The Episcopal Church’s gradual membership decline over the years. As of 2023, the church has about 1,547,779 members, with an average age of 69 years old. Meanwhile, evangelical “megachurches” continue to grow as they attract more Millennial and Gen Z members. Warren said Gladness of Heart’s growing membership shows that there’s “clearly a need that isn’t being met.” “Episcopalians aren’t having a lot of kids, and because there are so few young people at individual parishes to meet, a lot of Episcopalians will date and marry non-Episcopalians and have kids. Then, it’s a matter of whether those children will be raised in the faith. They might get baptized, but they probably won’t get confirmed or go through all the formation. So, we lose those kids,” Warren said. “Every young Episcopalian I’ve spoken with talks about how important it is to find a partner who wants to raise a family in the church. It’s countercultural these days, but Gladness of Heart’s becoming a ministry of its own.” Warren said her next goal for Gladness of Heart is to partner with dioceses and churches to host in-person speed dating and matchmaking meetups at diocesan conventions, General Convention, or other diocesan and churchwide events. –Shireen Korkzan is a reporter and assistant editor for Episcopal […]

[Episcopal News Service] The dioceses of Central Pennsylvania and Bethlehem, which are in the process of merging, have announced plans to experiment with a “sibling parish” program, connecting congregations from one diocese with counterparts from the other to help smooth the transition to one diocese by next year. “Each parish in the Diocese of Bethlehem and the Diocese of Central Pennsylvania will be invited to be matched with a parish in the neighboring diocese for purposes of building relationship, learning about diocesan culture and customs, and increasing fellowship as we come together as One Body,” Central Pennsylvania Bishop Audrey Scanlan and Bethlehem Bishop Kevin Nichols said in a joint statement issued Feb. 11. Participation is voluntary, though interested congregations are asked to notify their dioceses by March 14. The “sibling parish” matches will be notified in early April. The Harrisburg-based Diocese of Central Pennsylvania and the neighboring Diocese of Bethlehem voted to reunify in October 2024 at their diocesan conventions. They are following a canonical process known as reunion because the two were once part of the same diocese. “Our dioceses will enter into 2025 as the ‘Year of Transition,’ during which we will continue to deepen our relationships, align systems and budgets, further develop the Constitution and Canons for a reunified diocese and much more,” the dioceses said in a joint statement released at the time of the votes. Following that timeline, they expect to reunite on Jan. 1, 2026, as the Episcopal Diocese of the Susquehanna, named after the river that runs through the center of Pennsylvania.

[Anglican Communion News Service] The Rev. Rachel Mash, environmental coordinator of the Anglican Church of Southern Africa, has been appointed as a member of the United Nations Environment Program (UNEP) Faith for Earth Interfaith Women Council. This newly established council, launched Jan. 30, brings together women faith leaders from across the world to advocate for environmental sustainability and the role of faith communities in addressing ecological challenges. The Faith for Earth Interfaith Women Council is an initiative of UNEP’s Faith for Earth Coalition, which seeks to mobilize religious communities in pursuit of environmental action. The council comprises 24 distinguished female faith leaders who provide leadership on ecological justice, sustainability, and the intersection of faith and environmental responsibility. Mash brings extensive experience in environmental leadership to the council. She is the founder of the Green Anglicans Movement, an initiative that encourages young people to engage in climate action across Africa. She also serves as coordinator of the Anglican Communion Environmental Network and co-chair of the International Season of Creation Steering Committee, demonstrating a long-standing commitment to environmental advocacy within faith communities. Last year, Mash represented the Anglican Communion at the U.N. Environment Assembly and spoke on behalf of a coalition of civil society groups about sustainable lifestyles, reducing plastic pollution, environmental damage caused by mineral extraction and the links between environmental justice and armed conflict. In her address at the inaugural meeting of the Faith for Earth Interfaith Women Council, Mash underscored the importance of amplifying the voices of young Anglican women in climate advocacy. “Across the communion we see women at the forefront of climate action — young climate activists raising their prophetic voices —  such as the Green Anglicans or the ‘Climate Yes’ youth ecumenical summit. We see women clergy at the forefront — diocesan environmental coordinators and missioners, liturgists, activists — and eco-bishops! Women are rising!” Furthermore, she spoke about the Mothers’ Union Eco Champs, a program launched across Southern Africa to empower women within dioceses to lead environmental efforts in their communities. She also acknowledged the critical role of women clergy in the Anglican Church, noting that while they are fewer in number, they are often at the forefront of environmental advocacy. Mash also addressed the pressing issue of the ongoing U.N. negotiations on a global plastics treaty. She urged faith leaders to advocate for policies that prioritize reducing plastic production rather than merely managing waste. She highlighted the disproportionate impact of plastic pollution on women, children and unborn babies, calling for faith communities to play a role in influencing decision-makers towards stronger environmental commitments. For more information on the work of the Faith for Earth Interfaith Women Council, visit UNEP’s Faith for Earth website. For further updates on Anglican environmental initiatives, visit the Anglican Communion Environmental Network.

[Diocese of Canterbury] The Church of England’s Diocese of Canterbury has five new chaplains for the LGBTQIA+ community after they were commissioned during a service of Evensong at Canterbury Cathedral on Feb. 5, during LGBT+ history month. The group includes two clergy and three lay people. Dover Bishop Rose Hudson-Wilkin has oversight for the diocese and performed the commissioning. Hudson-Wilson’s LGBTQIA+ advisor Mark Wilson said, “As we mark this significant moment, we celebrate the commitment to love, support and inclusion that the LGBTQIA+ chaplaincy offers. May this recommissioning remind us all to create spaces where every person is valued and welcomed for who they are.” After the recommissioning, the bishop said, “I want to thank Mark Wilson for the courageous and loving challenge which he has given not just to those in the congregation here at the cathedral this evening, but to the church as a whole.” Read the entire article here.  

[Episcopal News Service] Easton Bishop Santosh Marray plans to conclude his official duties as bishop of the Maryland diocese a year earlier than previously announced, according to a revision of his retirement plans that was announced Feb. 11. Marray initially said last November that he planned to retire in fall 2026, setting in motion the process for calling his successor. In the latest update, he now says he will serve until Oct. 31 of this year, after which he plans to take a scheduled one-month vacation followed by a two-month sabbatical. His official retirement date will be Feb. 2, 2026. “This decision was not made lightly but was discerned in the knowledge that God’s great story continues to unfold in my life and that of the diocese,” Marray said. The diocese, in releasing Marray’s announcement, noted that it comes “with the full support of Presiding Bishop Sean Rowe,” who joined a diocesan leadership meeting by Zoom “to commend the bishop for his prayerful and measured approach and to endorse the bishop’s decision.” The Diocese of Easton serves communities on the eastern end of Maryland. Marray was elected bishop in 2016. At that time, he was serving as an assistant bishop in the Diocese of Alabama, after previously serving as bishop of Seychelles, Province of the Indian Ocean, from 2005-2008. In July 2023, Marray was the subject of a disciplinary complaint alleging inappropriate behavior, according to information posted in May 2024 to The Episcopal Church’s website. Few details have been released publicly about the allegations, other that “multiple complainants” made allegations of “inappropriate public statements and behavior” by Marray. A separate complaint was filed in February 2024 by a single complainant alleging “inappropriate public statements and misrepresentations.” Under the church’s Title IV disciplinary canons, a three-member reference panel referred the matters to a canonical process known as conciliation, in which Marray and the complainants were to work with an appointed conciliator to reconcile their differences. On Jan. 21, 2025. the reference panel issued determinations concluding both matters with pastoral responses. No other information was provided about the cases’ resolution.

[Episcopal News Service] More than two dozen Christian and Jewish organizations, including The Episcopal Church, sued the Trump administration on Feb. 11 for allowing immigration officers to target churches and other “sensitive” places for arrests as part of the president’s promised crackdown on legal and illegal immigration. The Episcopal Church and its fellow plaintiffs, represented by the nonpartisan Georgetown University Law Center, argue that by allowing arrests without first obtaining judicial warrants the Trump administration is violating First Amendment protections of both freedom of religion and freedom of association, because of the burden created by the “looming threat of immigration enforcement action at their places of worship and during their religious ceremonies.” The lawsuit notes that many congregations serving immigrant communities have already seen decreases in worship attendance and participation in social service ministries since the Trump administration’s new policies took effect. Presiding Bishop Sean Rowe, in a church news release about the lawsuit, echoed his recent sermon at Washington National Cathedral by saying that immigrants and refugees are not at the edges of God’s kingdom but at its center. “We believe their struggles reveal the heart of God, and we cannot worship freely if some among us live in fear,” Rowe said. “We are seeking the ability to fully gather and follow Jesus’ command to love our neighbors as ourselves.” The federal policy shift, enacted in the first days of the new administration, has spread fear in many of the plaintiffs’ worshipping communities, the lawsuit says, and runs counter to biblical teachings that “every human being, regardless of birthplace, is a child of God worthy of dignity, care and love.” President Donald Trump vowed during his campaign to oversee mass deportations of millions of people living in the United States without permanent legal residency status. He began pursuing policies to follow through on that promise in the hours after his Jan. 20 inauguration to a second term, with a series of executive orders related to immigration. The lawsuit filed by the 27 faith-based organizations does not take direct issue with those orders, but rather with separate directives issued by the Trump administration’s Department of Homeland Security. On Jan. 21, the department ended Biden administration policies that had identified certain sensitive areas, including schools, hospitals and houses of worship, as protected from immigration enforcement actions. The church’s release says some Episcopal congregations in the United States are among the houses of worship where even some immigrants with legal residency have chosen to stay home rather than attend worship services because of the risk of arrest. “Welcoming the stranger is not a political act. It’s a sacred obligation,” House of Deputies President Julia Ayala Harris said in the news release. “When immigrants walk through our church doors, they’re not entering as outsiders; they are stepping into the heart of our faith, where their dignity and stories are embraced as reflections of God’s love. This lawsuit is about protecting our ability to live out the Gospel without fear or interference.” The plaintiffs 80-page complaint includes short summaries of ways the government’s policies have burdened the faith organizations’ practice of their religions. The Episcopal Church’s summary includes the following examples, which do not give specific locations or congregation names: Local officials parked outside one Episcopal church during past enforcement efforts and attempted to arrest undocumented congregants leaving the church. At another congregation, federal agents already have appeared outside its food pantry, photographing those in line. In one Episcopal diocese, some congregants were reluctant to join an informational Zoom call with an immigration attorney. Some congregations have stationed members at their doors to watch for immigration officials. The Episcopal Church is one of 12 denomination bodies that have signed onto the lawsuit, which also includes the Disciples of Christ, Mennonite, Methodist, Presbyterian and AME Zion churches. Other plaintiffs include regional denominational bodies and other religious associations “We declare our unequivocal opposition to any and all attempts by the government or any other external entity to infringe upon or restrict or otherwise interfere with the free exercise of religion by members of our congregations,” the Rev. Carlos Malave, president of Latino Christian National Network, said in a Zoom news conference about the lawsuit. Rabbi Rick Jacobs spoke on behalf of the Union for Reform Judaism, the largest Jewish denomination in the United States. “The opening of the Hebrew Bible tells us that every single human being is created in God’s image and there are simply no exceptions,” Jacobs said. And Rowe, in his remarks during the news conference, affirmed The Episcopal Church’s support for the lawsuit, which he said contained a “compelling and conservative argument about the exercise of religion.” “We cannot worship freely if some among us live in fear,” Rowe said. “We must proclaim, particularly in this time, that all are welcome in our places of worship and should be able to be in those places worshipping their faith of choice without fear. This seems a basic human right, but certainly one we’re called to by the God that we serve.” The lawsuit says many of the member churches and synagogues have undocumented congregants, as well as ministries that serve undocumented people, such as food and clothes pantries, English classes, legal assistance and job training services. “An immigration enforcement action during worship services, ministry work or other congregational activities would be devastating to their religious practice,” the lawsuit says. “It would shatter the consecrated space of sanctuary, thwart communal worship and undermine the social service outreach that is central to religious expression and spiritual practice for plaintiffs’ congregations and members.” The lawsuit, filed in the U.S. District Court for Washington, D.C., seeks an injunction against the federal government that would block immigration enforcement at houses of worship or during worship services unless authorities first obtain judicial warrants. The lawsuit cites at least one reported case in which immigration agents attempted an arrest at a church. Wilson Velásquez, a migrant from Honduras who came […]

[Church of England] The Archbishops’ Commission for Racial Justice has published its sixth and final report, following three years of extensive interrogation and questioning of the Church of England’s willingness to embed racial justice in its structures and the practice of its ministry. Mandated to drive “significant cultural and structural change on issues of racial justice within the Church of England,” the Archbishops’ Commission for Racial Justice , headed by the Rt. Hon. Paul Boateng, was charged with monitoring, holding to account and supporting the implementation of the 47 recommendations of the Archbishops’ Anti-Racism Taskforce that were laid out in the Taskforce’s comprehensive 2021 report, From Lament to Action. In his final foreword, Boateng describes the commission’s trajectory over the preceding three years, recording the frustrations, highs and lows, and examples of those in leadership who were willing to share their insights openly and honestly. He calls for the church to address the “gaping wound of racial injustice that afflicts it” and to “reach out and welcome all comers.” The report highlights in its summary that a consensus about the need for change is not yet fully in place, and a strategy for bringing about change has not yet been adopted at all the front lines of the Church. The commission identifies four priorities as key to further progress: Nurturing a worship culture in the Church of England that reflects the rich mix of backgrounds and accents present within the church today. Worship leaders must be enabled to use the flexibility allowed to them by canon law to lead acts of worship drawing on the wealth of material which has been generated across the Anglican Communion. The diverse voices present within our communities must be heard in the worship of our church, Sunday by Sunday. The Church of England needs to have a robust structure of governance in place across its many component parts that ensures that a sustained focus on racial justice becomes a normal part of its policy and practice. This must be adequately resourced at all levels of the church and make a difference at the front lines of the church, especially within parishes. The Church of England needs to put an adequate complaints system in place that will enable those who have been treated badly to have their negative experiences genuinely heard. In addition, individuals (and the church as a whole) must learn from mistakes made in the past and improve their practice in the future. Church leaders need to move from a defensive stance where complaints are ignored, or managed away, to a progressive stance where complaints drive learning and progress. The barriers to full participation for all within the Church of England identified in the report “Behind the Stained Glass” must be addressed in a sustained and comprehensive manner. This is our opportunity to truly be the church which we say we are. Acknowledging publication of the commission’s final report, Archbishop of York Stephen Cottrell said, “I begin by thanking Lord Boateng and every member of the commission for their commitment and dedication to this work. Their mandate was by no means easy, and I acknowledge the frustrations that they evidenced in report after report over the last three years. Their proposed priorities are achievable, and I and my fellow bishops are committed to ensuring that we drive forward the change and progress needed to eradicate racial injustice within the church, and march into the light of God.”

[Anglican Communion News Service] The Rt. Rev. Danald Jute — bishop of Kuching, located in Malaysia and part of the Church of the Province of South East Asia, and chair of the Anglican Interfaith Commission — recently met with Ahmed El-Tayeb, grand imam of Al-Azhar Mosque, in Cairo. The meeting, held at Al-Azhar, reaffirmed the shared commitment of Christian and Muslim leaders to fostering interfaith understanding and cooperation. Reflecting on the meeting, Jute expressed his gratitude and deep appreciation for the grand imam’s insights. “Such a great honor to be received today by His Eminence, the Grand Imam of al-Azhar, whom I first met in 2018,” he shared. “Greatly humbled by His Eminence’s gracious and open sharing during the course of our meeting. I feel especially touched by his thoughts and concerns for the building of better understanding and strengthening of relations between people of different religious affiliations.” Jute assured the grand imam that Anglicans share in this mission for peace and justice. As chair of the Anglican Interfaith Commission, he reiterated the Anglican Communion’s dedication to fostering harmony and mutual respect among people of all faiths. During their conversation, the grand imam emphasized two key points: that religion should not be used or manipulated for political gain, and that religious freedom is a fundamental right, noting that all individuals should be free to practice their faith without restriction. In reference to Malaysia, he specifically highlighted that there should be no limitation on the use of the word “Allah” by Christians, pointing out that in Egypt and other Arab nations, Christians freely use the term. Jute also expressed his gratitude to the Most Rev. Mouneer Anis, archbishop emeritus of the Anglican Province of Alexandria, who accompanied him and assisted with translation. The meeting in Cairo reflects a growing and deepening commitment to interfaith dialogue, particularly at a time when religious harmony is needed more than ever. Jute’s leadership within the Anglican Interfaith Commission continues to strengthen relationships between Christian and Muslim communities globally. Concluding his reflections, Jute gave thanks for the opportunity to engage in this significant dialogue. “Once again, thank you, Your Eminence. Looking forward to seeing you again in the not-too-distant future. Glory be to God!” The importance of interfaith dialogue will continue to be explored later this year through the Interfaith Lambeth Call. This call, adopted at the 2022 Lambeth Conference, underscores the Anglican Communion’s commitment to peace-making, religious freedom and collaboration with people of different faiths for the common good. It encourages Anglican leaders to foster friendships across religious traditions, work together on pressing global challenges, and support those facing religious persecution. The upcoming discussions will further reflect on how Anglicans can live out their mission in diverse and complex interfaith contexts.

[Episcopal News Service] To celebrate the Feast of Absalom Jones, Presiding Bishop Sean Rowe traveled to the spiritual home of the first Black Episcopal priest: the African Episcopal Church of St. Thomas in Philadelphia, Pennsylvania, founded in 1792, with Jones as its first rector. “We have all heard the many wonderful stories of Absalom Jones,” Rowe said in his Feb. 9 sermon. “He transformed the church, transformed the world around him … he changed lives by his mild manner,” and built a church of 500 people in only a year. Rowe began by quoting from the Gospel of John, where Jesus said, “I am the vine, and you are the branches,” a metaphor the presiding bishop returned to several times. “Absalom Jones built a community, and didn’t build it because he himself was a great man,” Rowe said. “He built it because he himself knew that he was to be connected to the vine, and from where his power came, and from where the glory of God would go forth through him in that place.” Jones and other African Americans founded St. Thomas after staging a historic walkout from St. George’s Methodist Church, where they faced discrimination despite having been allowed to worship. The story is captured in “Blessed Absalom,” the opening hymn, which calls out the church by name: Founded he Saint Thomas’ Church For Afric’s sons and daughters blest Full-fledged members of Christ’s body, They no longer were oppressed. Blessed Abs’lom, pray that we May be the church at Christ’s behest. (Hymn 44, Lift Every Voice and Sing) A bulletin insert about the church’s history read, “The parish’s Eucharist-centered liturgy has evolved over the years from a traditional Anglican/Episcopal high church worship experience to one that is enriched with an evangelical Afrocentric focus.” The two-hour service included music from St. Thomas’ music ministry and visiting choirs from the Bishop John T. Walker School for Boys in Washington, D.C., Church Farm School in Exton, Pennsylvania, and St. James School in Philadelphia, a liturgical dance performance, and praise music accompanied by percussion and trumpet. “Absalom Jones knew something that I wish more of us could take to heart,” Rowe said, “and that is that it is being connected to the vine – it is following the heart of God – that leads to transformation of the world around us.” Rowe was introduced by the Very Rev. Martini Shaw, rector of St. Thomas, who noted that it was the presiding bishop’s first church visitation since his ceremonial seating at Washington National Cathedral the previous Sunday. The presiding bishop was accompanied by the Rev. Molly James, interim executive officer and secretary of the General Convention, and the Rev. Lester Mackenzie, the church’s chief of mission program, in visiting St. Thomas. Many parishioners heeded the church’s Facebook invitation to wear Philadelphia Eagles merchandise to the service, as the Eagles would face the Kansas City Chiefs in the Super Bowl later in the day. Absalom Jones was born into slavery in 1746 and released from bondage in 1784 in the wake of the American Revolution. He is listed on the Episcopal calendar of saints and remembered liturgically on the date of his death, Feb. 13. He died in 1818 at the age of 71. His life and ministry have been celebrated for more than two centuries. He believed in the transformative power of education, and the church’s Absalom Jones Fund is currently soliciting donations in support of chaplains serving two historically Black Episcopal universities: Saint Augustine’s University in Raleigh, North Carolina, and Voorhees University in Denmark, South Carolina. — Kirk Petersen is a freelancer who has written extensively about The Episcopal Church.