6/2015 Seek, voices from the Episcopal Diocese of Missouri by Episcopal Diocese of Missouri

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June 2015

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Episcopal Diocese of Missouri

Blood Cries Out from the Ground: Reflections on Ferguson

characterize the changing demographics in many cities in the United States. A closer by the Rt. Rev. Wayne Smith reading of the particular history and poliThis reflection was published in the Spring 2015 edition of The Anglican tics of St. Louis, not drawing solely on general trends, will help make clear why the Theological Review and is reprinted with permission. place where I live is one of the most racially divided in the country. I know Ferguson, Missouri. St. Stefor protests and riots in the aftermath of Two hundred and fifty years ago, in phen’s Episcopal Church, a parish of the Michael Brown’s shooting death on August 1764, a group of French and Creole settlers Diocese of Missouri, is there, and as Bish9, 2014. But manufacturing jobs have mostcame to a place some twenty-five miles op of Missouri, I have been in and out of ly moved offshore, a common tale for any south of the confluence of the two great working-class community in the United Ferguson more times than I can count. American rivers, the Missouri and MissisFounded in 1888, the parish is mostly midStates. Few people living in Ferguson work sippi. The iconic arch on the grounds of dle-class and working people, not unlike at the company, but Emerson has at least the Jefferson National Expansion Memorithe surrounding community. Settlement increased its involvement in the communial marks the site of the trading village that in Ferguson began in 1854, and the town ty in the months following August 9. these settlers established. Pierre Laclède, incorporated in 1894. An inner-ring subAs recently as 1970, Ferguson’s popuhis common-law wife Marie Thérèse Chouurb, the city early on became one of the lation was almost entirely European-Amerteau, and stepson Auguste Chouteau led first bedroom communities around St. ican, and in 1990, that portion was still 74 this endeavor. Thus began St. Louis. By the Louis, with easy rail access into the city. percent. By 2010, however, the population time of Auguste Chouteau’s death in 1829, Major industry did not come to the town had shifted to 67 percent African-Amerithe family had accumulated thirty-six until the 1940s, when Emerson Electric, can, with 29 percent identifying as Euroslaves, all of African descent. So began the then the largest manufacturer of airplane pean-Americans. Ferguson’s demographic long disparity in power and privilege enarmaments in the world, moved to Ferbegan to change when more affluent resjoyed by European-Americans and guson from St. Louis. Emerson provided idents, mostly EuropeUnderstanding the African-Americans in St. Louis. The good work for the residents of Ferguson an-Americans, began to strength of slavery’s disparity dates from the time of the and helped the community thrive. Now, move west in St. Louis region’s beginnings, but it continues however, and despite being number 121 County and then into St. hold on the region’s in later chapters of the region’s hisof the Fortune 500 Companies, it is as if Charles County. Again, economy, politics, tory. Understanding the strength of Emerson were not there. Corporate headhere is a pattern common and identity is key to slavery’s hold on the region’s econquarters remain in the city, at 8000 West throughout the nation, making sense of the omy, politics, and identity is key to Florissant Avenue, the street made famous and “white flight” does

present racial crisis.

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ph: 314-231-1220 www.DioceseMo.org Episcopal Diocese of Missouri Offices of the Bishop 1210 Locust St. St. Louis, Missouri 63103

INSIDE

Nepal

Nepal Earthquake Response Fund

Cries Out from the Ground: 1 Blood Reflections on Ferguson by Bishop Wayne Smith

calling us deeper as 4 Ferguson: followers of Jesus into the work of racial justice

6 by Rebecca Ragland

Stability in the winds of change

the Daughters of 7 AFFLICTED: Salem by Kyleigh Wacasey We Become! 8 What by Dietra Wise Baker

A 7.8-magnitude earthquake struck Nepal on the morning of April 25, causing severe damage and loss of life across the small nation. At the time this paper went to print on May 4, the death toll was over 7,000. Episcopal Relief and Development will help meet urgent needs such as food, clean water and shelter, as well as support for assessment and search and rescue teams in the initial phase of the disaster, through the ACT Alliance in Nepal and with their partners in surrounding areas including northern India and southwest China. Following the initial relief phase, this fund will continue to support longer-term recovery efforts with local partners.

Support the people of Nepal

EpiscopalRelief.org/NepalRelief

Web link to this issueâ&#x20AC;&#x2122;s online galleries.

Spirituality: an easy in13 Christian troduction to School for Ministry by Kevin Selle

of Ministry: Discern14 Theology ment, Ministry of a Priest, Ministry of a Deacon

16 from your Deacon

How to care for, and get the most by Mark Sluss

Eating Smarter & Be17 Northwoods: ing More Active by Deb Goldfeder Something is Right: Good 18 When Friday Blues by Eliza Lynn Episcopalians at Bellefon19 Notable taine Cemetery by Sue Rehkopf

20 Why Camp Phoenix? 21 The 7-11 Club Report from the Province V 22 AMeeting by Michael Booker On to General Convention

23 The Diocese, Women, and General Convention by Sue Rehkopf

or open your browser to: diocesemo.org/June2015Seek MAKING DISCIPLES

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Holly Cross for Trinity via Holy 24 ACross in Poplar Bluff

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Womenâ&#x20AC;&#x2122;s Work is Never Done by Deb Goldfeder

Blood Cries Out from the Ground (continued) making sense of the present racial crisis. Both leaders of the Corps of Discovery, Meriwether Lewis and William Clark, were slave owners. This expedition, leaving St. Louis in 1804 to find the headwaters of the Missouri and a path to the Pacific Ocean, included Clark’s slave named York, a bondservant since childhood. William Clark was territorial governor when Missouri became a state—a slave state—in 1821. Reaching statehood became possible because of the Missouri Compromise of 1820, which defined how slavery might spread, or not, in the huge territories of the West. It is interesting to note that Clark, though not an Episcopalian, was a charter signatory for the founding of Christ Church, now our cathedral, in 1819. Slavery continued to define the places for blacks and whites in Missouri history, a fact deeply rooted in the region’s DNA. Slave labor accounted for much of the region’s wealth gained during the heyday of the steamboat years, roughly 1820 to 1860. St. Louis became the nation’s second -largest port during this era. The narrower and shallower Mississippi River north of the city accommodated only small ships, whereas the deeper and wider channel to the south required large ships for the sake of economic scale. The transfer of cargo from one size to the other happened at St. Louis, where the ships would line up for almost two miles at wharves along the riverfront. The backbreaking work of the transfers fell to slaves, and the weight of the cargo sent upriver as far One example of as St. Paul, downriver wealth built by to Memphis and New slave-holding Orleans, on the Illinois comes in the River almost to Chicago, story of Henry on the Ohio River all the Shaw. way to Pittsburgh, and into the greater West via the Missouri River made the dominant culture a wealthy one. One example of wealth built by slaveholding comes in the story of Henry Shaw. Born in Sheffield, England, in 1800, Shaw

came to St. Louis in 1819, nearly penniless. For twenty years he ran a hardware store and sold high-quality knives and other utensils sent by an uncle from his native Sheffield. He accumulated large real estate holdings along the way, allowing him to retire from active work at age forty. In 1859 Shaw opened what remains one of the jewels of St. Louis, the Missouri Botanical Garden. As it happens, Shaw was also a slave owner, though the details are sketchy. We know this much clearly, that his slave Esther tried to escape into Illinois, only to be captured and returned to her owner. Shaw was also an Episcopalian, and he was instrumental in building a cathedral for the diocese, which was completed in 1867; the neo-Gothic structure remains in use today. At the time of his death in 1889, Henry Shaw was the cathedral’s warden. In 1846 the slave Dred Scott filed suit for his freedom in St. Louis Circuit Court, on his own behalf and that of his wife, Harriet. The Scotts had lived for some years in Wisconsin Territory, free soil according to the Missouri Compromise. Scott argued that he was a free man, and his wife a free woman, because they had lived in free territory. It took eleven years for the litigation to run its course, and in 1857, the Supreme Court of the United States decided, 7–2, against Scott. The Court ruled that not only was Scott not free, but because he was of African descent he could never be a citizen. Thus the Court overturned the Missouri Compromise of 1820. The body of Dred Scott lies buried in Calvary Cemetery, on West Florissant Avenue in St. Louis City, only three miles from

the burned-out QuikTrip in Ferguson, called “ground zero” during the protests and much photographed in recent months. That convenience store is also on West Florissant Avenue. The constitutional end to slavery, the granting of voting rights to ex-slaves, and the clarification that they were in fact citizens brought a season of hope after the Civil War ended. The end of slavery, however, gave way to other ways of keeping people of African descent down. Various means of voter suppression; limited or no access to public education; extreme enforcement of segregation, including “sundown towns” in Missouri, places which blacks had to vacate before nightfall, or else; discriminatory po- Racism exlicing policies; and the ists in an ennumerous iterations of demic form separate-but-equal prac- in the region tices—all these took of Missouri dignity and power away where I live. from people of African descent. The race riots in St. Louis in the 1960s and 70s, relatively small in number and intensity, left our region with a false sense of security. People, especially in the dominant culture, felt safe in assuming that race was not a problem here. Racism exists in an endemic form in the region of Missouri where I live. From a European-American perspective, it may seem like a chronic disease for which coping is as good as a cure. That perspective, however, is one of privilege. African-Americans typically live with the daily indignities of endemic racism that are mostly invisible to the dominant culture. Not long ago I heard an African-American pastor tell about a question he liked to ask other students, white students, during his seminary days: How often do you think about being white? The invariable answer was, “I never think about being white.” The existence of privilege is almost imperceptible to people of privilege, and the basis of that privilege never needs bringing to awareness. My friend, however, emphatically says that, contrary to the typical and

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#Ferguson: calling us deeper as followers of Jesus into the work of racial justice Four vignettes of faithful Episcopal response to the racial divide

The hardest part is the silence

It’s the middle of the first morning for the Episcopal Diocese of Missouri’s Dismantling Racism training and for the first time, we get up and move. We arrange ourselves in two rows of chairs, facing each other, toe-totoe. We’re paired up, gazing into each others’ eyes. Till now, we’ve held ourselves at arms’ length to the topic and each other. We’re known only by a name and church affiliation. After this exercise, we will be a community of eager learners. Here’s how it works: The moderator asks a question. Those of us on one side have 90 seconds to share our answer with our partner, who must remain silent. Then, the tables turn. Our partners across from us answer while we listen. Just listen. Then, we all stand, slide one chair to the left, and sit again, paired with a different partner for another question. The silence is where the community forms. How can I sit silently when my partner recounts a brutal indignity in response to this question: “What was the cruelest thing someone from a different race ever did to you; and how did you respond?” Then, what silent messages are we sharing when I cannot come up with a single such experience to share? After nine rounds of quesMAKING DISCIPLES

tions, each a little more probing than the last, the group widens into a circle. Now we share more broadly how this exercise affected us. Some confess guilt that we’d never had to confront these issues. Others are carried back to painful memories. We are all glad for the experience. Because in those excruciating moments of silence, we all had a chance to see the world through a friend’s eyes. —Kurt Greenbaum Kurt is a member of St. Martin’s Episcopal Church in Ellisville, and on the Dismantling Racism Commission. He participated in the commission’s 14-hour training in dismantling institutional racism this April.

Conversations matter

As an Episcopal teenager in the Diocese of Missouri, I like to hang out with my friends from Camp Phoenix, Episcopal youth events and Episcopal churches, where we all get together. Earlier this year we had two talks about race. The first event was at St. Stephen’s Episcopal Church in Ferguson. My group arrived early for church, then went to breakfast in Ferguson and visited the apartment complex where Michael Brown was shot. We returned in time for the conversation led by two members of the “Millennial Activists United” group. They talked a little about

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how the events that took place were not entirely represented accurately by the media. I had never heard anyone from the ‘front lines’ tell their side of the story, and they spoke with great feeling and honesty about the situations they had been through. Listening to them was powerful and changed my understanding of the protests. The second event, held at All Saints Episcopal Church in St. Louis, was called “Challenging Colorblindness.” Some other teenagers and I were invited to facilitate table conversations, each with a different focus. The focus I was assigned was “Economics” - and the lasting lower-class status and stereotypes that people of color have been cursed with. I was surprised to hear how awful the race situation still was, after all of these years of pressing for equality. The constitution may have been changed, but people are still treated just as unfairly as they were decades ago. I think these conversations matter because people can be unaware of the situations, not unlike I was. It is not foolish or arrogant of them not to know, but they shouldn’t be blind to poverty and white privilege. Sometimes it seems like all we do is have the big talks of what we should and shouldn’t do, but don’t really make plans or change anything. Watching

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people struggle with the reality of racism—the information we shared at both events—is an important step in changing hearts. Those changes will affect actual policy and societal change. Having teenagers involved in leadership matters because teenagers are the present, and the future. What I believe and the way that I treat and talk to everyone, will touch the hearts of my children and my children’s children. I’m glad to share these times with other Episcopal teens, and hope churches keep participating and sending youth to these community events. —S. Becket Clark Becket is a member of the Diocesan Youth Advisory Council.

Beginning the dialog

In the immediate aftermath of the death of Mike Brown, I wanted to find some way of involving Advent in a conversation about race in St. Louis. I called Marc Smith, the Vicar at Ascension (I think within a day or two of the shooting), and asked if our two congregations might find a way of doing something together, "once the dust had settled." We agreed to a series of meetings together during Lent of 2015. In the event, we met for four Tuesday evenings this past

For the Life of the World March for a shared meal, and a conversation. We used the book Mapping Decline to frame the conversation. Crestwood is a near lily-white suburb (neither inner-ring, nor outer-ring), settled in the 50s and 60s as part of the flight from the city. I hoped that people in my congregation could learn to see the systemic advantages that had made it possible for them to settle here, and the costs to the city. About twelve to fifteen people from Advent (ASA ~75) drove up for the four sessions, and about eight to twelve people from Ascension (ASA ~50) attended each session. The conversations were sometimes uncomfortable, but mostly very good and insightful. More importantly for me, some of the conversations we have had back at Advent have been very transformative. People are beginning to "get" white privilege. Part of our frustration has been that we want to "fix" the problem -- a very white response. Our last session, we celebrated Eucharist together, in which we offered our discomforts, our gifts, and our willingness to work together to God. Everyone, from both congregations, who attended the meetings wants to continue the relationship somehow. We are not yet sure what that will look like, but we will talk again after Easter to figure out what next. This past Saturday, members of Advent and Ascension cooked and served the Peace Meal at St. John's, Tower Grove. Advent has been doing this five times a year for about five years,

and we decided it would be a good thing if Ascension joined us. We had too many people on our Saturday, but that's a good problem to have! —Dan Handschy Dan is the rector of the Episcopal Church of the Advent, located in south St. Louis County (Crestwood) and Dean of the Episcopal School for Ministry.

Anger and Love in the streets

I have been in the streets of Ferguson since September. I have seen how a group of protesters went from coming together in mutual anger towards the justice system to coming together because they’ve become family. It’s amazing to see and be a part of the changes that are happening in the St. Louis area. Each night on the front line means coming together with family in a fight for justice—it means protecting each other! “We have to love and support each other, all we have to lose are our chains”: this chant expresses the truth of Ferguson. People of all races, religions, economic classes, and ethnic backgrounds have come together and become a family. And this is where love comes in: for even out of the anger at our justice system, love can be found. I know this personally. I know this because I felt God’s love for the first time in the streets of Ferguson. I know this because, since August, clergy have had an amazing part in this revolution; a part in which

they put God on the front line to show that He can make a difference, especially through the works of the young people involved. It’s especially amazing to come into an Episcopal Service Corps program that had already set an image of what our program year would look like in Ferguson. I didn’t anticipate that I would be one of the millennials standing on the front line in a fight for justice with people who I now consider family. I am thankful for the role that our program has in Ferguson, not only because I am in a year of discernment, but also because having the experience of being on the front line has helped me

understand what it means to be a Christian. To me, being a Christian is about spreading the word of love. It’s about being involved in a community. It’s about standing firm in your beliefs. I am trying to do all of these in the St. Louis area. I am praying with my feet firmly in the street each week. —Rosemary Haynes Rosemary is a member of Deaconess Anne House, in the Episcopal Service Corps. This is an extract of a reflection originally published in St. Hilda’s House Winter Quarterly: Voices of Young Adults for the Church, March 2015. www.sthildashouse.org.

Annual Conference of the Verger’s Guild of the Episcopal Church is meeting in St. Louis Thursday, October 1, through Sunday, October 4, 2015 It’s their 27th meeting and conference highlights include: • • • • • •

•

James Armstrong , Chairman of the Church of England Guild of Vergers, “Who Do We Think We Are? Our Ancestry as Vergers” The Very Rev. Michael Kinman, “The Role of Cathedrals” Brendan O’Connor, Digital Missioner, Christ Church Cathedral, “Using Social Media to Spread the Word” The Rev. Amy Chambers Cortright, Vicar at Christ Church Cathedral, “The Partnership Between Clergy and the Verger Ministry” Elle Dowd, Diocesan Youth Missioner, “Including Youth in Worship: Moving From Tokenism to Partnership” The Rev. Mike Angell, recently Missioner for Young Adults (20s-30s) and Campus Ministries for the Episcopal Church, now rector of Holy Communion Episcopal Church in University City, “Young Adults in Liturgical Service and Beyond” Sylvester Johnson, Ph.D., Assoc. Professor of African American Studies & Religious Studies, Northwestern University, “Philip Quaque and the Early History of Black Anglicanism”

Conference information, resgistration, and blog online at: vergers.org. The Episcopal Diocese of Missouri

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Stability in the winds of change This past year in the Deaconess Anne House by director Rebecca Ragland One of the realities of life in early adulthood is transitoriness. Relationships change, where one lives or works often changes too. This is partly why the Benedictine practice of stability is valuable for Deaconess Anne House Corps Members. As young adults, they’ve already navigated many changes. For them, stability is living together under a shared rule and faith practice. So far, this year’s members have experienced significant instability. They began their year in St Louis just days after the shooting death of Mike Brown. They were in Ferguson joining the protests soon after their arrival. The stability of their common life strengthened them during that time of crisis and transition. As fall turned to winter, the corps members worked at their nonprofit placements, connected with the neighborhood and continued to engage in protests. Then, more challenges arrived. The Rev. Jon Stratton, founding di-

rector, took a new call at Trinity Episcopal Church, Central West End. After a few weeks, with the Rev. Mike Angell serving as interim, I became director. The community maintained stability by faithfulness to each other and to the practices of the Daily Office. Little more than a month later, one of the corps members, Alex Herbertson, decided it was time for her to leave the program. Again, the community experienced instability and change. It was hard to say goodbye to Alex, just as it was hard to say goodbye to Jon. For the community, stability continues to center around daily Morning Prayer, community meals, Monday night Eucharist, our love for each other, and our shared commitment to social justice. We have also found stability in our beautiful home, the generous care of our sponsor parishes, and the ongoing vision of the Diocese. As we move into the final semester of our program, the Corps Members continue

to be invested in the Diocese, their placements, and the Old North neighborhood. Before next year’s Corps Members arrive, this year’s group is making a legacy in film and print for next year’s group to inherit. They hope that this legacy will provide yet one more facet to strengthen the community that is Deaconess Anne within our Diocese.

Upcoming events: July 11, 9-11 am. We welcome you to join us for the Feast Day of St Benedict. We will have a special morning prayer at 9 am followed by an introduction to the way of St Benedict and conversation about its application in various community settings. Special Speaker: Mary Haggerty, Spiritual Director, and Exec. Director of Adult Jesuit Service Corps. (TBC) August 14, 8-9 pm at Trinity CWE Eucharist and Commissioning; 9-11 Going away party for DAH; Bring a munchie to share – DJ and dancing Sept. 13, Sunday Afternoon, House Warming Party --Tea and desserts and explore the house. By July, we’ll be registered online at Target and Home Depot for housewarming gifts for the House. Search Deaconess Anne in the Bridal registry. All events at DAH except the August 14 Goodbye Eucharist and Party which will be held at Trinity Episcopal Church in St. Louis.

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AFFLICTED: the Daughters of Salem A couple of weeks ago I was invited to go see a play called Afflicted with my little brother at the History Museum. Seeing the words “History Museum” I figured it wasn’t going to be all that fun, but decided to go since I didn’t have anything else going on that Sunday after church. My grandmother dropped me and my brother off and we waited with Pamela Dolan and her two daughters Annabel and Kate for the rest of the group. By 1:30 we had about thirteen people join us. While waiting we were invited to make blankets for homeless kids. We discussed many topics including who influenced us, and how were friends from church, school, and the neighborhood different (or not). Around two o’clock we were led into the auditorium where we saw a stage with what looked like a forest. By now I was pretty curious and began to think maybe it wouldn't be so boring. First seen in the woods is a woman named Tituba, a slave belonging to Reverend Parris. She meets up with the other girls shortly after starting a fire and asking for good spirits. The girls include • Mercy Lewis: a young girl who watched her family murdered by Wabanaki Indians and who was bound into slavery under the Putnam family • Ann Putnam: The oldest of the girls, who just wanted to marry a merchant so she could have riches • Abigail Williams: a girl bound into slavery under her uncle Samuel Parris and her cousin Betty Parris • Mary Walcott: the daughter of Cpt. Jonathan Wolcott & Mary Sibley. They share secrets, dance, laugh, and have fun—they do things they normally aren't allowed to do. One night Abigail’s cousin Betty Parris becomes aware of Abigail sneaking out of the house. She makes Abigail give her a red

by Kyleigh Wacasey

bracelet of the sisterhood in exchange for her silence. The next night Betty follows Abigail to the woods. Abigail and Ann decide to scare her. They hid and made noises, scaring the living daylights out of Betty, making her run to Tituba. Betty then wants to join the sisterhood and shows the girls the red bracelet saying Abigail gave it to her. Abigail denies it and calls Betty a liar and makes Betty take the oath to become a sister. Mercy falls in love with a boy and is forced to tell the sisters. Abigail and Ann meet up at the marketplace where Ann tells Abigail of a way to foretell the future. Abigail steals two eggs and Ann brings a cup to the forest that night. They talk Mercy into seeing her future with her love, and sure enough she does. Abigail goes next and sees a bed but Betty sees a coffin. Tituba tells Abigail that she has brought death upon one of the girls. And the next morning, Betty is in a coma. Abigail is going to be sent back into slavery by Reverend Parris for “bringing the Devil into his house.” She comes up with a plan to run away to Boston with Mercy where Mercy can live with her love. That night in the forest Mercy tells Abigail she is not going. So Abigail draws blood to protect herself on her journey, but is accused by her friends of witch crafting. They hear Reverend Parris coming—he suspected that Abigail was going to run away. Abigail then accuses the others of witchcraft, as does Mercy and Mary. The play paused as Tituba talks to the audience and asks if the girls should be forgiven or not. The audience members got red yarn bracelets like the sisterhood had. Our group then went upstairs to talk about the play. We were asked similar questions as we were before the play. We also made some more blankets and made encouraging cards for homeless kids, so they felt as if they had something

that belonged to them. We left the History Museum around four o’ clock. I left knowing and thinking a lot about the Salem Witch Trials and how the play was nothing of what I expected. I would recommend this play to everyone because it’s so good! Kyleigh is a member of St. Paul’s Episcopal Church in Carondelet and a member of the Diocesan Youth Advisory Council. Arts & Faith St. Louis is an effort to establish an ongoing, intentional relationship between the arts and the faith communities to build a more harmonious St. Louis. They organized an outing for interfaith youth, grades 8 and up, around a new play about the Salem witch trials, Afflicted: Daughters of Salem by Laurie Brooks. The Metro Theater Company production took place at the Missouri History Museum in March. Diocesan liaison to Arts & Faith STL the Rev. Pamela Dolan wrote in her Post-Dispatch column, “The play claims to be ‘the untold story’ of this dark chapter in history, and clearly it aims at a fresh perspective that will resonate with today’s young people and current events.” Afflicted tells the story of the events that led up to the infamous Salem witch trials. This origin story examines how teenage girls became accusers and caused 20 people to be put to death for witching. An interactive forum that explores the accusers and their community is built into the play, encouraging reflection. Supported by the National Endowment for the Arts, it explores not only the history and causes of the trials but also how girls raised in oppression have negotiated alliances and power throughout history just as they do today.

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What We Become! “I have become all things to all people that I might by all means save some. I do it all for the sake of the gospel, so that I may share in its blessings.” —1 Corinthians 9:16-23 At one of my first chapels at Lakeside Residential Treatment Center, this kid, Charlie, didn’t like something I said. So, he got up, ripped my beautiful bulletin into pieces, threw it in the air, cursed me out, and left chapel. I was stunned, surprised, and speechless. When I became a chaplain at Episcopal City Mission (ECM) almost 10 years ago, I had no designs on becoming. In our world of metrics, facts, results, competition, comparison, and production, who is focused on becoming? I wasn’t. I wanted to make a difference in these kids’ lives. I wanted to get these kids saved and on track.

by Dietra Wise Baker

later he was in rehab. Maybe it was Kelly who I talked to for two hours on Wednesday night, and by Monday, Kelly was gone. In these moments, I thought I was transforming them, but God was making it clear I needed the transformation. Paul is suggesting a radical new way of life, a life of becoming. It’s a life the ministry of ECM and these children offer all of us. To not presume what they need, but to reflect more deeply on who they need us to become as chaplain, church, and community. I had to BECOME, That is what I think is at the heart of Paul’s message in 1 Corinthians, what he and the church have to become bearers of the Gospel of Jesus Christ. Our kids in detention and at home don’t need more things. They don’t need more assumptions about their needs. They don’t need more judgment. What they need is more of us. Through the work of ECM, children know the church cares enough to get outside of herself, to meet them where they are, to know their names, to enter their lives, to walk with them and be transformed by them, and be a transformation agent with God to them. With ECM, it is amazing what we can become together for youth in need of hope and healing in detention. What we can become if we can let go of what we want in exchange to become who we are! What we can become if we let go some of the production and be present! What we can become if we can risk BECOMING!

in spirituality around interests in media, theology, music, bereavement, and community service. In 2015, Dietra is assuming an additional role as the Program Development Manager for ECM. In this new role she will conduct research to identify evidence-based programs that work with incarcerated youth. Dietra has served ECM for ten years and has over a decade of youth service to community adolescents in churches and community organizations. She earned her Bachelor of Science degree from Howard University in Washington, D.C., her Master of Divinity Degree from Eden Theological Seminary, and her Doctorate of Ministry in Preaching at Aquinas Institute of Theology in St. Louis, Missouri. Chaplain Baker is married to Cornell Baker and they have one teen daughter, Alexis Baker.

All of Episcopal City Mission’s programs support their mission of providing support, hope and healing to children in detention, including: • A weekly non-denominational worship service tailored for the children; for examI didn’t realize I would have to BECOME! ple, the service might include faith-based music by “rap” artists or live performances You might be like me, as you hear about of liturgical dance kids in detention in St. Louis. You have tried • Spiritual formation groups, such as studyto boil down the solution: parents, family, ing sacred texts suited to the educational school, choices, mental health, behavioral level of the youth health, drugs, alcohol, abuse, neglect, and • Individual spiritual guidance, offering some of these solutions are on target, they faith-based models for living • General Guidance and Support Services are just incomplete. You might be like me on • Self-esteem and healthy relationship most days, still trying to do and say the right programs, looking at violence, substance thing, worried more about what I produce abuse, and other issues affecting the teens than with whom I connect. • Grief groups which address teen issues of grieving and loss I didn’t realize I would have to BECOME! • Individual pastoral care with the on-site The Rev. Dr. Dietra Wise Baker, Orchaplain dained in the Christian Church (Disciples of I think it occurred to me when I met • Monthly birthday parties, which serve as Christ), is an Episcopal City Mission chaplain Jesup whose father had overdosed on an affirming social time for the children at the St. Louis County Detention Center and • “Reading is Fundamental” allows each heroin. After my talk with him, I just knew child to choose a book of his or her very Lakeside Residential Treatment Center. She he was going to be alright. His red hair and own each month has developed programs to engage youth green eyes were so bright, but a few weeks

www.ecitymission.org

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Episcopal City Mission’s Summer Celebration • Date: Friday, June 19, 2015 • Time: 5:30 - 8:30 PM • Location: Grace Episcopal Church, 514 East Argonne, Kirkwood MO 63122 (view map) • Tickets: Adults: $15 • Children Ages 5-12: $5 • Children under 5: Free! • Maximum per Family: $50 • Call the ECM office for tickets, and additional information 314.436.3545 Please join Episcopal City Mission at our annual Summer Celebration Family Fun Carnival! Gather inside for a delicious meal and participate in a silent auction or hang outside where there will be carnival game booths for all the kids, as well a bounce house and other fun activities! Wildly popular last year and back by popular demand: youth groups from around the diocese along with Deaconess Anne House will have activity booths at the celebration. Photo of Chaplain Dietra Baker (in the red shirt) and family at last year’s Summer Celebration goat petting station.

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10 The Episcopal Church in the Worldwide Anglican Communion: 80 million Christians around the world, led by the Most Rev. and Rt. Hon. Justin Welby, Archbishop of Canterbury in The Episcopal Church: 2 million Episcopalians in 109 dioceses and three regional areas in 17 nations, led by the Most Rev. Katharine Jefferts Schori, Presiding Bishop and Primate. in the Diocese of Missouri: 12,000 members in 42 congregations, campus ministries and an intentional community, led by the Rt. Rev. George Wayne Smith, 10th Bishop of Missouri.

SEEK, June 2015

Episcopal Diocese of Missouri Offices of the Bishop 1210 Locust St. St. Louis, Missouri 63103 Seek is a quarterly publication of the Episcopal Diocese of Missouri. Diocesan members may request a complimentary subscription by mail: send address to the Offices of the Bishop attn: Seek Subscription. Seek is also distributed to each congregation in the diocese. Archived editions of Seek are online at diocesemo.org. Editor: Ms. Beth Felice, Director of Communications Editorial Board: the Rev. Dr. Daniel Handschy, Dean of the Episcopal School for Ministry; the Rev. Jon Hall, Rector of St. Martin’s Episcopal Church, Ellisville; Mr. Ken Luebbering, Grace Church, Jefferson City; Ms. Sarah Bryan Miller, St. Peter’s Church, Ladue; the Rev. Dr. Marc Smith, Rector of Ascension Church, Northwoods; the Rev. Joe Chambers, Canon to the Ordinary, Diocese of Missouri. Submissions by post attn: Beth Felice, or online via diocesemo.org/submit. Deadline: Aug 5, 2015 for the edition available September 2015.

MAKING DISCIPLES

Blood Cries Out from the Ground (continued) parallel white experience, he thinks about being black every day of his life. The political organization of St. Louis City and County is peculiar, and it also contributes to the particular expression of racism in the area. In 1876 St. Louis City removed itself from St. Louis County, retaining for itself all the functions belonging to any Missouri county. For example, there is a St. Louis City sheriff and a City courts system. At the time the County was rural and underdeveloped and a tax burden to the City. Over the succeeding century and more, population growth in the County exploded while the city began to contract, both in proportion to the County and in real numbers. The City’s population peaked at 897,000 in 1950 and had shrunk to 318,000 in 2013. The salient feature of both City and County lies in a balkanization of political units. The City has twenty-eight wards, within the bounds of which each alderman or -woman wields enormous and largely independent local power over City services and building permits. The County in 1930 had thirty municipalities, which in the next twenty years grew to eighty-four in number. There are currently ninety. The political fragmentation of St. Louis City and County effectively prevents the pursuit of a commonweal for the region. It also provides the structure to support one of the highest levels of racial segregation in the country. Moreover, this fragmentation allows small cities,

BUILDING CONGREGATIONS

like Ferguson, to maintain separate police forces and courts, and to fund operations by adjudicating excessive fines for minor offenses, especially traffic offenses. Some cities in the County fund 40 percent or more of their budget by these means, and the burden falls disproportionately on African-Americans. Ferguson raised about $2.5 million in its last fiscal year through fines and court fees. The history of St. Louis sets a necessary context for making any sense of the shooting death of Michael Brown on August 9, 2014 and the subsequent outrage from the community in Ferguson and elsewhere. The name “Ferguson” has become shorthand for what In the ten days is wrong after the shootwith law ing the hashtag e n f o r c e - #Ferguson ment and tagged 7.8 milracial politics in lion messages the Unit- on Twitter. ed States. Something about this incident—probably some combination of its violence, the fact that Brown’s body lay in the street for over four hours, and the clumsy efforts of political leaders to control the message— caught the attention of the world. In the ten days after the shooting the hashtag #Ferguson tagged 7.8 million messages on Twitter. The recent deaths of other black males, including Eric Garner, John Crawford, Ezell Ford, Dante Parker, and Tamir Rice, all at the hands of police officers, have

FOR THE LIFE OF THE WORLD

extended the resonance for what happened in Ferguson. The various responses to the December 20, 2014 shooting deaths of two New York City police officers, Wenjian Liu and Rafael Ramos, further demonstrate a cultural polarization around issues of race and law enforcement. The name of the North County town has taken on an almost mythic quality, and “Ferguson could have happened anywhere” has become a byline. Indeed, racism continues to have its caustic effect everywhere in the United States, and people identifying so closely with Ferguson is an important acknowledgment of this reality. I recognize this fact. But for me, living as I do in St. Louis, Ferguson must first of all be local and not merely general. I never met Michael Brown, but I know some people who knew him well, high-school classmates of his who worship at one of our North County parishes. Ferguson was a familiar place to me before it became a venue for CNN, and the heartache I feel when driving down the burned-out section along West Florissant is something personal and visceral. Clergy and laity of this diocese have been regulars among the protesters in Ferguson and elsewhere in the area. Some have been arrested, and a few even ill-treated by police. I have protested on the streets of Ferguson myself. Family members have felt the effects of pepper spray and tear gas. Ferguson, like Nazareth of Galilee, must begin as a real piece of geography, an incarnational reality with its maddening particularities, and a back story. continued on next page

Blood Cries Out from the Ground (continued) Acknowledging these aspects well to learn from the rage presof Ferguson’s real life paradox- ent in Ferguson and surrounding ically bolsters its more general communities, a rage which has power as a sign of things bro- spread throughout the nation ken and hope for life restored. and around the world. That rage I begin a theological reflec- did not come from nowhere, and tion on Ferguson with what I it has something important to hope is an obvious statement, al- tell us all, but especially to those though I have learned during the of us living with privilege. We past months that it is not obvious can commit ourselves to honest to everyone. The end of racism and difficult conversation, in the matters to the church. It mat- presence of the racial wound in our community, made ters because evident in the body of of the issue of I begin a theological reflection on Ferguson Michael Brown. The justice, but it One wounded for our also matters with what I hope is an sake calls us to acbecause God’s obvious statement countability and helps intent, at the us make some sense of end of the age, is to build a new world from “ev- a seemingly senseless death. There are two shrines on ery family, language, people, and Canfield Avenue in Ferguson nation” (Rev. 5:9). The church is to be a servant of that vision, de- where Michael Brown died, one spite its falling far short of it, and in the middle of the street, where any church that does not inhabit he fell from his gunshot wounds, the wild diversity of peoples that and one on the roadside. The Revelation describes is incom- shrines are of the sort not unplete. We the church bear the common in American culture, wounds of racism, every bit as built by the people with what is much as the places where we live. at hand, not commissioned by We who are the church do the church or the state. They

are made with flowers, placards, police officer, and all the history banners, letters, and balloons. and present racisms making that (Another such shrine popped up moment possible. at the site where Michael Brown is an Michael Brown Officers Liu and imperfect or unchosen witRamos died in is an imperfect ness. For many people, howNew York.) The or unchosen ever, there still remains a compelling draw witness. strong compulsion around of the place the site on Canfield Avenue, where Brown died is palpable, and I think that shrine is the corand many of the marches in rect word. This is a place recaFerguson have essentially been pitulating a trauma that ended pilgrimages to Canfield. I must in Michael Brown’s death, and a be careful here, because I am trauma endured by the communot claiming sainthood for this nity. People go to that place and young man. Unlike Rosa Parks, weep, or they rage, or they sing, Brown is an imperfect witness, or they stand in slack-jawed sior at least not a chosen witness. lence. The place allows people to In 1955 black leadership in Mont- express deep emotion, and it lets gomery, Alabama, rejected at them hope. Some even pray. The least two other candidates to be- pavement is still visibly marked gin a bus boycott before settling by Michael Brown’s blood. Proon Parks. They chose her pre- testers sometimes paraphrase cisely for her background and Genesis 4 in saying that his blood her character. No such vetting cries out for justice. But the place took place for Michael Brown, is also saturated by the anger, the and no one even had a choice in hopes, and the prayers of thouthe matter. Sometimes the core sands. It is an important place. issues at stake, racism and law Dare I call it a holy place? enforcement, get lost amid the One act of protest for which polarities that people express I was present troubled me, and it around Brown’s character. Some happened on October 13, 2014 at point to the videotape of him and the Ferguson Police Station. This a friend robbing a nearby conve- action was specifically for people nience store, a few minutes be- of faith and especially for faith fore the shooting, and call him a leaders. There were probably “street tough” or “thug.” Or they twenty or so Episcopalians, lay rehearse the prosecuting attor- and ordained, in the crowd gathney’s report of the grand jury’s ered at a nearby church to learn decision, released November the protocol before the protest 24, naming him the aggressor began. I chose not to be among in the encounter leading to his those taking action to be arrestdeath. Others describe a differ- ed, so I stayed on the sidewalk, a ent Michael Brown, calling him safe zone; my role among Episcoa “gentle giant” or a “sweet guy” palians was to be the purveyor of who loved his family. I think that bail money! (There were arrests, these characterizations, good but no bail required.) The trainand bad, are beside the point of ers, who are in fact professional an unarmed young black man continued on next page dying from gunshots fired by a The Episcopal Diocese of Missouri

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12 evidence before another grand jury. Anguish and uncertainty await Officer Wilson, and it rescribed a physical confrontation quires no stretch of the imagiwith Brown on the day of the nation to see that his is the mark shooting, Brown being the ag- of Cain. A reading of Genesis 4 gressor. Wilson told about fear- in fact helps interpret what has ing for his life in the encounter. happened in Ferguson. There is That being the case, he leaves un- the haunting question, “Am I my answered why he did not retreat brother’s keeper?” (The unspoto the safety of his SUV and drive ken answer is Yes.) Blood from away from the zone of danger, or the ground cries out to God. And wait there for the police backup Cain is left to wander the face of that was on the way. Some have the earth, never again to work as said that it is part of an officer’s he has before. God then inexplitraining that, once engaged in cably puts on Cain a protective lethal response, he or she should mark, lest anyone try to kill him aim for the abdominal core of out of vengeance. But people the assailant, fire all the ammu- will always know that it is he. nition in the magazine, and nev- This tale from the first few pager break the engagement. If such es of scripture bears revisiting. is common poI live every day lice training I live every day of my life of my life with the and practice, with the privilege that privilege that acthen this is one accrues to a sixty-year- crues to a sixty yearof the practices old straight man of old straight man of of law enforce- European descent in a European descent in ment that bears a position of leaderposition of leadership. reassessment. ship. I have known This much is sure: the life that reality for many years. In that Darren Wilson knew be- the days since August 9, I have fore August 9 and the life that learned from African-American he lives now are very different. friends and allies how important He lives in hiding. Anecdotes tell it is for me to talk about my privof his appearing in public only ilege, to acknowledge anew how in disguise. He resigned his po- I benefit from it, and to tell stosition on the Ferguson police ries arising from it. A corollary force immediately following the to this learning is a realization grand jury decision, and it is that conveying the concept of likely that he will never work in privilege to people of privilege is law enforcement again. He re- very hard. Privilege is mostly inmains liable for civil litigation visible to those who live with it, for Michael Brown’s wrongful and yet I cannot give up on privdeath, and there could still be ileged people just because the a federal case brought against task is hard. I have also learned him on the basis of civil rights that hearing from the Afriviolations. Some in the local le- can-American community is far gal community have called for a more important than anything I special prosecutor to bring the might have to say to them. That

Blood Cries Out from the Ground (continued) activists, then laid out the script for those confronting the police directly. The script troubled me, and here is what the protesters were told to say to the police: “You are part of a corrupt system. I have already repented of my own complicity in this system, and I now call upon you to repent also. I am willing here and now to hear your confession.” I could not imagine hearing myself say those words. The script seems an unfortunate mash-up of the church’s pastoral and sacramental practices with its prophetic witness. It also appears to come from someone who is unfamiliar with catholic practices, someone who does not hear confessions regularly, or make one. The demeanor which I associate with a good confessor is that of firm gentleness, not one of presumptive judgment. This script taught by the organizers could also have come from an unthinking biblicism, even if of a progressive sort. One of the trainers, in an aside after the training, cited the actions of John the Baptist in confronting those in authority as a model for the protesters in Ferguson, never admitting that the church does not usually take John as a role model for hearing confessions. Finally, there is the matter of Officer Darren Wilson, who fired a total of twelve shots in his encounter with Michael Brown, fatally wounding him with his last shot, this one to the top of the head. In his controversial testimony before the St. Louis County grand jury, Wilson deMAKING DISCIPLES

BUILDING CONGREGATIONS

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community probably has heard enough from the likes of me. My discipline has been to show up for meetings, protests, whatever, only when that community invites me. The authority that is not my own matters most of all in these circumstances. Giving over to the authority belonging to the Other matters. The Right Reverend George Wayne Smith is the tenth bishop of the Episcopal Diocese of Missouri. Read more of his writings collected at diocesemo.org/bishop. This article was published in The Anglican Theological Review, Spring 2015, and contrary to their usual policy of no reprints and not making articles available online for one year, they graciously allowed this for the people of the Diocese of Missouri. Please visit ATR’s website and consider a subscription to this foundational quarterly. anglicantheologicalreview.org Images: Dred Scott grave site (cc) 2007 Matt Dimmic, mjdimmic@ flickr.com; Bishop Wayne Smith marching in early August 2014.

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Summer course on Christian Spirituality was an easy introduction to School for Ministry by Kevin Selle, member of St. Francis’ Episcopal Church in Eureka, and currently a student in ESM’s Theological Studies program. Christian formation is a life-long process.

How we are formed as Christians is a journey that for many starts when we are young. But for some of us, our first steps on the road to Emmaus start later in life. Wherever we are on our journey, our way is always made easier if we have a little companionship and guidance along the way. I have found companionship and guidance through the Episcopal School for Ministry (ESM). My friend and fellow traveler, Kathleen McDonald suggested last year that I might like to take classes at ESM. I started with the Christian Spirituality class taught by Dr. Donna Hawk-Reinhard. This class was my tour guide to Christianity spirituality. Donna covered a variety of topics in class. We read and discussed the ancient Celtic Church and Benedictine spirituality. We explored our own personal spiritual byways using methods like journaling and praying the Daily Office. Truth be told, I had never spent much time with the Daily Office in my personal prayer life. I had been acquainted with the Daily Office since I had become an Episcopalian several years ago but I had never given it a chance. One of our on-going assignments was to pray the Daily Office using either Morning or Evening Prayer. We then wrote reflections of this experience. It was difficult for me to get started. Praying morning prayer felt formal and stiff. This was a class assignment so I stuck

with it. Slowly over the summer I began to appreciate the gift Donna had given me. The Daily Office has become part of my prayer life since this class. Throughout the summer we discussed various rules of life. In particular we explored the rules followed by the Celts, the Desert Mothers and Fathers, and the Benedictine community. The culmination of the class was an assignment to take what we had learned and create our own rule of life, one that not only reflected our own current spiritual path but also one which would lead us into further exploration and growth. I review it from time to time, to remind myself where I am and where I have been. If you find yourself in need of guidance and companionship on your own spiritual journey but you are not sure the Episcopal School for Ministry is for you, I would suggest that you start your exploration with the Christian Spirituality class. Before you know it you may be taking your fourth class through ESM too. Blessings on your own journey and may the road rise up to meet you.

Making Disciples of Jesus for the Ministry of the Church

The Episcopal School for Ministry convenes as a community of formation in the Diocese of Missouri.

ESM enriches students' capacity for ministry.

The School provides options for those called to ordination and also for those seeking to develop their skills as lay ministers. The Program for Theological Formation is a three year course of study, beginning a new term each August. The life of the Episcopal School for Ministry is filled with worship, fellowship, and study. We gather for prayer, learning, and mutual support. Each weekend that the School meets is structured by Morning and Evening Prayer, the Eucharist, and Compline. We share meals together, and we share our journeys of discipleship with each other. Many students cherish these weekends as a mini-retreat. The learning is challenging but accessible to all types of students. We have students with advanced academic backgrounds and others with very little educational experience after high school.

Program for Theological Formation • •

trains persons to think and live theologically and ecclesially forms persons to engage intentionally the baptismal and Eucharistic life of their congregations, and to help their congregations embody our Christian story in the world.

By enriching an understanding of the ministry of the whole Church, graduates of the program take active roles in their congregations and in the diocese to help the Church discern and engage in the ministry of Christ in the world. Dates, detailed course information, and registration online at diocesemo.org/ ESM.

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A Theology of Ministry: The Ministry of the Church

with the individual’s sense of being drawn into a new ministry, or it may emerge from the community’s identification of a person’s gifts for a particular ministry. Exploration of a call may lead to a deeper sense of vocation in secular employThe Holy Spirit calls the Church and ment, to community service, to specific its people into and empowers them for the ministries within the Church, or to considministry of the reconciliation of all. eration of ordination. Discernment is the process of work, Discernment is a prayerful attempt, thought, prayer, and listening which makes within the scope of human weakness and possible the recognition and understanding limitation, to identify a pathway to meeting of the Spirit’s call to an individual or group. God’s will for the individual, the community, and the Church.

unique ministries to help empower the baptized for their roles in God’s purposes of salvation. Discernment is a matter of identifying the gifts of a faithful individual that are suited to a particular form of ministry. When one’s call seems to be toward Holy Orders, the Church has a great responsibility to participate in the discernment process. This includes prayerfully joining in seeking the guidance of the Holy Spirit, supporting the individual in further exploration of the call, and considering the individual’s gifts in the context of the needs A lifelong process, a role for of the Church. everyone Which is the ‘better’ call? This work of discernment will first be All baptized persons Each of us has a duty to be It is important to reccarried out locally, but eventually, a call to are called to ministry in a lifelong process of disognize and value the gifts of ordained ministry involves a wider circle cerning the ministries through in their whole life in each person in the course of of concerned persons within the diocese which we may use our gifts in discernment. continuing the work begun at the local level. the world. A call to the service of God’s purposes All baptized persons A congregation considering its minisordained ministry is for the restoration of the world. are called to ministry in try is engaged in discernment. The work of not a “better call.” Each Christian and each their whole life in the world. discernment includes recognizing needs, Christian community has a role A call to ordained ministry resources, and gifts, and prayerfully seeking to play in God’s ministry of reconciliation. is not a “better call.” The ordained have the guidance of the Holy Spirit. We carry out those roles both in our lives in the world and in our corporate life in the Church. We often need the help of the Spirit and of others to discover how best to live into our share of God’s ministry. Like young Samuel, we may find ourselves confused about the nature and source of the call.

Discernment

The Ministry of a Priest

Where are you being called?

The process of discernment involves the individual, the community, and the Holy Spirit. The notion of a call may begin Q: What is the mission of the Church? A: The mission of the Church is to restore all people to unity with God and each other in Christ. Q: Through whom does the Church carry out its mission? A: The Church carries out its mission through the ministry of all its members. Q&A from the Book of Common Prayer: An Outline of the Faith commonly called the Catechism

MAKING DISCIPLES

The whole Church shares in the priesthood of Christ, reconciling the world to God. The Church offers to God the fruits of God’s creation and human labor for God’s purposes. As the Church gathers for worship, it presents its corporate life under the signs of bread and wine to God, and receives that life back again from God, blessed as the Body and Blood of Christ. The Church itself becomes part of Christ’s sacrifice, the Body of Christ offered for the life of the world.

Modeling Christ's priestly ministry

Priests are set aside by the call of the Church and ordination by the Bishop to

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model for the Church the priestly ministry of Christ. As pastors and teachers, priests gather and equip the people of God to take their share in the ministry of Christ and the Church. Through the sacramental life of the Church, a priest is the instrument of Christ nurturing the life of the congregation. As pastor to the people, a priest acts as steward of the congregation’s common life and fosters the relationships that constitute the Body of Christ. Priests invite congregations to discern the ways they may best engage in God’s ministry of reconciliation in their particular settings, then elicit the gifts of all for that ministry.

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continued on next page

A Theology of Ministry: The Ministry of the Church Our story, as community together, and in the world

In proclaiming the Gospel in word and deed, a priest helps the congregation understand its own story in terms of God’s saving acts in history. A priest helps a congregation see God’s saving grace active in its common life: in joy, in suffering, in welcoming new members into the Body, in care given to one another, and at the last, in commitment of its members into God’s hands (BCP 569). The priest also helps the congregation see God’s saving grace in its ministries to the world outside its doors, and in so doing, connects the congregation’s mission to the story of God’s grace in God’s people and in the life, ministry, death and resurrection of Jesus.

The Ministry of a Deacon A Deacon's call

First, they serve as icons of service, constant reminders of the call to serve the needy, the dispossessed and the marginalized. Second, they are to seek out the needs of the community and bring those to the Church, offering a prophetic voice on behalf of those is need. Third, deacons are called to discern the God-given gifts in their fellow Christians and to call each Christian to live into the mission given them by God. Distinctive clerical vestments signify a holy trust placed on deacons by the larger community of faith: A diagonal stole signals hands ready to do God’s work. In the liturHoly Communion gies of the Book of Common Prayer, we see Presiding at the Eucharist, a priest speaks on behalf of the whole Church as the deacons serving at the table, proclaiming the Gospel, offering up the Prayers of the Body of Christ, presenting the congregaPeople and sending the Church out into the tion’s common life to God. The priest gives world at the end of the service. thanks to God for God’s saving acts, particularly in the life, death and resurrection of Belonging to the whole diocese Jesus, and invokes the Holy Spirit over the Deacons live under the authority of gifts and the people. their bishop, and are placed in congreThrough the praise and thanks of priest and people, God transforms gifts and gations at the discretion of the bishop. However, deacons do not belong to congrepeople into the Body and Blood of Christ, which strengthen the congregation to offer gations, and they may be called to operate itself for the life of the world.

Ministry together

In all this, priests work with the diocese, gathered with the bishop, to help guide the whole Church in the reconciling ministry of Christ to the world.

Q. What is the ministry of a priest? A. The ministry of a priest is to represent Christ and his Church, particularly as pastor to the people; to share with the bishop in the overseeing of the Church; to proclaim the Gospel; to administer the sacraments; and to bless and pardon in the name of God.

as agents of their bishops in service to the whole diocese. All deacons are expected to assume positions of leadership in the diocese. In the Diocese of Missouri, the provisions of some diocesan bodies specifically call for representatives from the diaconate. All deacons in the diocese are accorded voice and vote at the annual diocesan convention.

Between the Church and the world

As icons of servant ministry, deacons serve a distinctive role in relation to the larger world. Deacons are, to use a modern idiom, an interface between the Church and the world. They live in the border between the sacred and the profane. With one hand, they pull the world into the Church; with the other, they pull the Church into the world. Q: What is the ministry of a deacon? A: The ministry of a deacon is to represent Christ and his Church, particularly as a servant of those in need; and to assist bishops and priests in the proclamation of the Gospel and the administration of the sacraments.

Meeting this past year, the discernment process task force was appointed by Bishop Smith, and is comprised of leadership from the Commission on Ministry, the diocesan Board of Examining Chaplains, the Episcopal School for Ministry. The group was tasked with working with the bishop to update and coordinate the discernment process in this diocese, that is to say, how does one discern a call to deeper ministry and how does the diocese support that discernment. They started with the more global task of defining our common language about discernment and the theology of ministry in all orders (bishop, priest, deacon, lay) and the ministry of the church in the life of the world. The task force is creating materials for the local parish discernment committee, and will present the simplified process and initial materials at the June Discernment Conference. The myriad forms required by Canons are also being checked and streamlined where possible. There are plans to create an introductory video for general use, as well as printed pamphlets with this material, to be first presented at November’s diocesan convention 2015.. Watch the web news and iSeek for ongoing updates. diocesemo.org/subscribe You can read all of the Theology of Ministry at diocesemo.org/theologyofministry .

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How to care for, and get the best from your Deacon by Archdeacon Mark Sluss What is a Deacon? You’ll find an abundance of misconceptions in the general public. Deacons of the Episcopal Church often find themselves explaining exactly what a deacon is. In some church denominations, a deacon is not an ordained order, but an honorific title for lay church elders. Simply put: a deacon in an apostolic succession church (such as our Episcopal Church) is an ordained order, set apart for ministry in the diocese, not to a particular parish.

the community to the church, and interpreting the church to world. That mission is what defines our way of living, it is what frames our ministry. Our eyes are always open to how the church can fulfill God’s mission to the poor in our world. The diaconate is simply our way of living, it is who we are.

A Deacon’s duties

Within the diocese of Missouri, there is a common misconception of what a deacon’s duties should entail. How the Deacon fits in the church The deacon in our church and diocese Deacons serve under the bishop with a is called to be a leader, along with the priest, dotted line relationship to the parish rector to teach and guide a congregation to live out or priest-in-charge. the full mission of their baptismal coveMany deacons are bivocational, and nant. Realize that as a leader of the conwe have seen an increase in bivocational gregation, meetings should be scheduled priests in this diocese as well. Bivocational to accommodate the deacon’s bivocational means that the ordained person often holds schedule (i.e. do not schedule staff meetings a full time job outside of the church. It is or worship committee meetings during regimportant to understand that deacons (and ular business hours when the deacon would some bivocational priests) are non-stipenbe scheduled to work their regular secular diary, which means that they are not paid job). If your gatherings and meetings reby their congregation for ministry, unlike quire a deacon to use their vacation time to full time priests. attend meetings for the congregation, that Within the liturgy, the deacon stands is an abuse of a deacon. as a symbol of the servant Christ. We proDeacons are not a super servant, taking claim the Gospel, we bid the prayers, we on the responsibilities that the parish priest stand as Christ to proclaim the confession or lay persons do not feel comfortable or for the community, we prepare the table in like to do. The deacon is to lead and make order to make a holy space for the Euchapossible for lay persons to fully live into rist to occur, and finally, we send forth the their baptismal congregation to continue their ministry to covenant, equipthe world. ping them to minister alongside The deacon’s life is not a job or a vestment we the priest, to the put on, it is a way of life. church and to the We are set apart to specifically care for surrounding comthe poor, the sick and the friendless (from munity. our ordination vows). Deacons serve in that The deacon is threshold area, interpreting the needs of NOT to DO outMAKING DISCIPLES

Archdeacon Mark Sluss (r) and Bishop Smith at November’s ordination of six deacons

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reach for the congregation. That is something that most congregations believe. They use the deacon as cheap labor (because they are not paid) to be the parish outreach program. Doing so negates the call to ministry for the baptized. It gives them an excuse to sit back and not do ministry. A task should not be assigned to the deacon because the congregation or priests do not want to do it. I was approached by a congregation who wanted a deacon assigned to them. Before proceeding, I met with their leaders to find out why they wanted a deacon. The members of this parish wanted a deacon to do all pastoral care visits, to teach Sunday school, to serve at the liturgy, to preach and to work at and coordinate their outreach programs. I shared that I did not think expecting a deacon to perform all of those functions was realistic. A deacon’s role is to lead; the laity could do those ministries themselves. The outreach endeavors of a parish should be led and carried out by

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(c)the Rev.Jay Sidebotham cpg.org/cartoons

17 the laity. The deacon can help with any assistance in scheduling, facilities, and gathering any resources that the church community needs to do the ministry, but should not DO the outreach for the congregation. Eucharistic visitors could be trained by the deacon. Sunday school can and should be taught by the laity. And lay persons can lead some worship services and serve as acolytes and servers in the Eucharist in order to assist the priest in worship. The Diocese has a lay preaching license that can be obtained so that the lay persons who are gifted at preaching can provide the homily to the congregation. These are the types of work that the deacon does to empower the laity to do these types of ministries. To ensure that the priest and the vestries understand what the duties and expectations of the deacon are, we encourage, and the bishop expects, for all new deacons to work with their priest to create a letter of agreement. This would identify some of the expectations resulting from a relationship with a deacon and the congregation, for example how much time is the deacon expected to spend working for the congregation (10 hours per week?), expectations in attending vestry meetings, how continuing education funds are used, funding of a discretionary account for the deacon, vacation and time off, reimbursement of fees for memberships, books, and periodicals, mileage reimbursement and registrations for diocesan retreats and convention. This way everyone understands what the deacon will do, so that unrealized, undefined expectations will not cause misunderstanding and animosity. Remembering these points of care respects and strengthens, both the deacon’s and the laity’s ministries for the local congregation, for the diocese, and for the church worldwide.

Northwoods is Eating Smarter and Being More Active by Deb Goldfeder

Instructor Elizabeth Warner and class participants

On May 6, participants from Church of the Ascension as well as clients to Ascension’s Food Pantry completed an eight-week course called Eating Smart—Being Active taught by the University of Missouri’s Extension’s Show Me Nutrition program. This program is grant-supported and free of cost to participants. Those who complete six of the eight classes receive a certificate of completion but, more than that, they will have been introduced to ways to live healthier especially when on a limited food budget. They have learned label reading, been introduced to new fruits and grains, and learned how to limit high fat, sugar and salt in a fun and interactive program. The facilitator of the class, Elizabeth Warner, prepared tasting samples of healthy foods and then gave copies of the recipes to each participant. The first week we had Cheesy Tex-Mex Bean Dip that had only 30 Calories per serving. The problem was that it was so delicious that we wanted to eat more than one twelfth of the recipe! If you are interested in this program, call the MU Extension’s Show Me Nutrition line at 1-314-652-9111. If you are interested

in starting a garden, they can help you with that, too! They will teach new gardeners the ins and outs of gardening as well as soil testing and other services. They also have supplemental nutrition lessons specifically for pregnancy and for feeding babies and young children. Show Me Simple and Healthy Recipe: Cheesy Tex-Mex Bean Dip 15-ounce can black beans, drained ¾ cup salsa ¼ cup onion, chopped 1/8 teaspoon garlic powder ¼ cup low-fat cheese, grated Baked taco chops (optional) 1. Wash hands and surfaces 2. Blend all ingredients except cheese in a blender or food processor, or mash with a fork. Pour into microwave-safe serving dish. 3. Heat in a microwave oven at medium power for 2 to 3 minutes. If not warm, heat 1 to 2 minutes more. Sprinkle cheese over top and cover. Let stand until cheese melts. 4. Serve with baked taco chips. 5. Refrigerate leftovers immediately. Notes suggest rinsing the beans to remove some sodium and suggest serving with fresh vegetables or over a baked potato.

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When Something is Right: Good Friday Blues We pushed our own boundaries, reframing Good Friday in the lens of our streets, our neighbors, our loved ones crucified. We tried something different this year. But God made it into something far more beautiful than we had hoped. When something is right, there is an internal settling—a calmness that washes over me. It’s that moment when you realize that you are exactly where you need to be and there is nothing more to be done. On Good Friday, in Christ Church Cathedral, those first few notes of Marquise Knox’s blues band’s first song, ‘Tears feel like rain,’ I was drenched by one of these settling waves. The Gothic cross lit, the paintings of victims of gun violence all around us, the pinnacle of the Lenten season, the walking with Jesus to his execution, the palpable pain of our community—these notes heralding deep blues let me sink into this new liturgy that I desperately craved. What it was I needed was to feel the things I’d been talking about, intellectualizing about, worrying about. Just feel. And soak it up, bask in an idea so many people crafted and cared for, and here it was, brought to fruition by God’s grace. The word I’ve yet to say is this: relief. You know when you haven’t cried in far too long and somehow things start to open up and you can feel that internal tide return and the tears do feel like rain— welcome, clouds broken, a shift in the atmosphere. On Good Friday, in our divided yet trying to mend city, when Christians and non-Christians of different races and denominations came to sit and sing and pray and lament at the foot of the cross together— what can you say but, “Thank you, Jesus.” This year we wanted to do things a little differently. We partnered with Washington Tabernacle Baptist Church to create a more liturgical take on the Good Friday Blues of years past. By prioritizing the building of relationship between a primarily white congregation and a primarily black congregation, we set as our center the hope MAKING DISCIPLES

by Eliza Lynn

for something greater to grow than just this one evening. While I was sitting on the side, head nodding in time with the music, watching and experiencing the evening play out, what I marveled at was how God is in the relationships. Honestly, that’s something that my mom has always said, but in this setting, I felt the vulnerability, the willingness to risk, the trust, and the miracle that God lets us breathe in when we choose

I want to tell you about every single part of the evening, about how I heard the Gospel, really heard it, when Shug Goodlow read it. Or how Dr. Leah Gunning Francis made me rethink everything in the light of the evening being the anniversary of Dr. King’s last speech before he was murdered. Or how Leroy Pierson’s “You Gotta Move” made me shiver. Or what it was like to hear Marquise play a blues version of Psalm 22. Or how welcoming Dean Mike Kinman

to try something together. At the core of our liturgy was a time to write prayers of lament— the cries of our hearts—for our city, community and world. Chris McNeal, the amazing minister of music at Washington Tabernacle had chosen “They will know we are Christians by our Love” as the song to be sung between the prayers. I thought we’d get maybe 10 prayers, but it took three rounds of the chorus before all the prayers were collected. Poignantly written and beautifully read, as I helped lead the singing, my heart overwhelmed me that here we were—being honest, saying hard things, crying words, lamenting together.

made everyone feel, how this was his vision come into being. But what I most want to tell you is that when the 10 choir members from Washington Tabernacle came up to end the night with “This Little Light of Mine,” the whole congregation slowly, haltingly at first, but then steadily came to their feet, clapping. We pushed our own boundaries, reframing Good Friday in the lens of our streets, our neighbors, our loved ones crucified. We tried something different this year. But God made it into something far more beautiful than we had hoped. God gave us one another, to cry with, to sing with, to pray with, to love.

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Notable Episcopalians at Bellefontaine Cemetery

by Sue Rehkopf

Summer is a perfect time for a Episcopal history-lesson stroll through this famous St. Louis cemetery. We’ve included a few excerpts, find the whole walking tour online at diocesemo.org/notableepiscopalians.

Block 21, Lot 1327 - The Hawks Family

The Rt. Rev. Cicero Stephens Hawks was elected the first bishop of the new Diocese of Missouri in 1844. In addition to his Episcopal duties, for the first 10 years, he was also rector of Christ Church until the Diocese was finally able to provide a separate salary for its bishop. During his episcopate he oversaw the founding of more than 28 congregations across the State of Missouri and led us through the devastating time of cholera epidemics and the turbulent years of the Civil War.

Block 68, Lot 570 - The Robertson Family

The Rt. Rev. Charles Franklin Robertson was the second Bishop of Missouri. He spent much of his time on the road (or rather, on a boat or on the train) and by the time of his death, there were more than 80 congregations across the Diocese which covered the whole State of Missouri. He was responsible for the establishment of the Parochial Trust Fund (today’s COEDMO) to hold title to church property. He brought the Sisters of the Good Shepherd to St. Louis to take charge of St. Luke’s Hospital, and All Saints’ Hospital in Kansas City, Missouri was established during his episcopate. The Sisters of the Good Shepherd established a school for girls that lasted more than 40 years and provided young women with a classical education. Also buried in this lot is his wife, Rebecca Duane Robertson. She single-handedly raised $30,000 to help pay off the debts of Christ Church in 1872 to save the building we know as the Cathedral today from foreclosure. She survived the Bishop by many years, and died in St. Louis in 1917.

Block 30, Lot 1432 & 2198 - Sister Catherine Minard and the Sisterhood of the Good Shepherd

In 1872, the Sisterhood of the Good Shepherd, and Sister Catherine Minard, their superior, were asked by Bishop Robertson to come to Missouri from Baltimore to take over management of St. Luke’s Hospital and the Orphans Home. In 1874-1875, they opened School of the Good Shepherd for young women. In 1886, following the death of Bishop Robertson, the name of the School was changed to Bishop Robertson Hall. Sister Catherine (born St. Louis, Missouri 1837—died Jefferson, Kentucky 1917) was the only surviving daughter of the Rev. Peter Minard, the priest who came to Missouri with Bishop Kemper when he became Missionary Bishop in 1835.

Block 44, Lot 821 - Episcopal Home for Children

"St. John's Church Association for the Relief of orphans and destitute persons" was established on January 30, 1843, by the women of the congregation. It quickly broadened its support to include board members from all St. Louis Episcopal churches in this new venture for the care of abandoned children. There are 29 children buried in this lot at Bellefontaine. Many of these children were less than 1 year old and, while we don’t know why they were wards of the Orphans Home, we might assume that many were left by parents who were unable to care for sick children. Sue Rehkopf is the Archivist of the Diocese

Reaching for the Stars Concert Saturday, June 13, 2015

An outdoor evening of music, dancing, food, and socializing to raise funds for Magdalene House and St. Timothy's Outreach. The Welcome Party starts at 6:00 p.m. and the outdoor concert will begin at 7:15 p.m. and end about 9:30 p.m. Music from Big Band to Beatles featuring the Gateway City Big Band, a 17-piece dance band with two vocalists St. Timothy’s Episcopal Church is located at 808 North Mason Rd. in Creve Coeur 63141. More information at St. Tim’s website: http://www.saint-tims.org/

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Why Camp Phoenix? When you hear someone say “Camp Phoenix”… First off when I hear Camp Phoenix I automatically think FUN. One aspect I love about camp is that the activities are very diverse. That way anyone who comes to camp will find something they enjoy. I have attended Camp Phoenix for 5 years and I have met some of the coolest and funniest people ever! The fact that we get to do so many different things at camp like archery, water mat, dock swim, horseback riding, etc. gets me so excited when camp gets closer and closer each year. —Abby Robertson, 1 month shy of 13 years old Attended Camp Phoenix 5 summers (2010-2014) Camp Phoenix to me always was one of the best highlights of my childhood summers. I always longed to see the friends I have made over the years and to have an all-around great time with the amazing variety of activities offered. I also enjoyed the religious aspect of Camp Phoenix because I was able to gain more knowledge about the Episcopal faith and what it really means to me. I love Camp Phoenix and all the staff that helps coordinate it every year to make sure we have as much fun as possible! —Jack Robertson, 15 ½ years old Attended Camp Phoenix 8 summers (2007-2014) And, isn’t that what camp is about?! For parents and older siblings not able to attend Camp Phoenix, again this year Leslie Scoopmire, postulant for Holy Orders and camp guitar hero (among other titles), will offer daily prayers and updates from camp on social media. Follow along on the camp event page on Facebook (facebook. com/episocpaldioceseofmissouri) or on Twitter @MoCampPhoenix.

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Abigail Robertson (l.) and Brenda Butler (r.) at camp.

• Camp Phoenix 2015 will be held Sunday, July 26 through Saturday August 1. • Camp Phoenix is an overnight camp – seven days and six nights of fun and adventure! • Camp takes place at the DuBois Center (2651 Quarry Rd., DuBois, IL), and campers age 8 to 15 participate in camp programs. • You will stay in a cabin-group with approximately 6 other kids your same age. • Make new friends, see old friends again, and try new things together like canoeing, horseback riding, archery, campfires and all-camp games. • Camp Phoenix is also a place where you can get to know God better; through daily reflection, spending time in nature, and by “seeking and serving Christ in all persons, loving your neighbor as yourself…” • The fee for Camp Phoenix 2015 is $325 per camper, with a $25 discount for returning campers, and a $25 discount for families sending more than one child to camp. • No child should miss camp due to financial need. Assistance through the Daniels Scholarship Fund is available. The scholarship application is available here. • Final full payment of registration fees is due by July 1, 2015, and can be made gradually online. • Register at www.camp-phoenix.org

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St. Martin’s 7-11 Club

ing but it’s not curriculum based. Hall sees it as “foundation forming for the children, but not a pipeline to church membership.” “Churches often don’t realize how frame and schedule for the initial interest“We are engaging some older parishmany kids they have.” Chris Slane, associate ed group. Social media and word-of-mouth ioners, ‘grandparents age’, to chaperone, rector at St. Martin’s Episcopal Church in have helped to get the word out. Hall added, so that parents can have a night out,” said Ellisville explained there are more kids that “In that age group, friends are important.” Slane. “One of our mission goals is interare associated with churches than go on a At five months in, the participation generational ministry.” It’s also helped the regular basis. is good. The last club meeting had around adults at St. Martin’s know the kids they see “In seminary we talk about Sunday 25 children. Of the participants from St. running around on Sunday morning. school and youth groups, but the church Martin’s, some are from families who attend Other-than-Sunday represents a shift doesn’t always do a good job of programregularly, and some who came to church “we’ve been paying attention to,” said Hall. ming for kids that are in elementary and heard about it so started attending a bit With families coming and going, with varyschool,” said Slane. St. Martin’s found it more regularly. One active club participant ing attendance each Sunday, it’s an effort had a number of children in the 7 to 11 age came to church mostly on holidays with her not to “put all our attention and hopes into group. Rector Jon Hall said St. Martin’s grandmother. In the past 5 months they’ve Sunday morning.” “The point of program is to build an entry way for people who are here and aren’t here yet,” said Slane. “So much of our work in the church is for creating a place for the people who aren’t here, it’s our mission, for people who haven’t yet entered our doors.” Perhaps a third of the kids coming to 7-11 club are not from St. Martin’s, but they’d likely identify St. Martin’s as ‘their church.’ “That age group,” said Hall, “the seven to eleven year olds are some of our best evanwanted to create something as a complebegun attending more regularly, so much so gelists. They always have been. We’re just ment to what they do on Sunday mornings, that the 10 year old asked to and became a trying to celebrate them.” in formation and participating in worship. member of St. Martin’s Altar Guild. Every month the club has new partici“It’s a very impressionable age.” They meet once a month, consistently pants. “They certainly have the most energy “What Chris has done with the 7-11 on last Fridays. It’s an intentional interval, out of anybody in the church,” noted Slane. club is brilliant,” said Hall. Slane talked so it won’t become an over-commitment. “Why wouldn’t we want to share in that, in with kids and parents to find a good timeThey bring a faith element into each meetall that joy?”

Women’s Work continued from last page

The ground nuts must be shelled and then are lightly roasted in a round-bottom pan that is suspended over a fire by three rocks. This requires a woman to stir them frequently so all are roasted equally. In the late afternoon when the heat relents a bit, she pours all the roasted nuts to a large, partially hollowed-out log with the sesame seeds. This is a huge wooden mortar. She then takes a wooden pestle and begins to pound the nuts and seeds until she

is satisfied with it. The pestle is also carved out of a log possibly four or five feet long with a wide end that fit into the log and a smaller diameter handle that she lifts above her head and then pounds over and over until the paste is made. It is very hard work and takes a lot of time. Fortunately, the Companion Diocese Committee (CDC) has learned of small grinding mills for peanuts and sesame seeds that can be purchased at a very reasonable cost and, thanks to gifts given by

people in the Diocese of Missouri, we will be purchasing several of these mills to assist the women of Lui Diocese in making kyi’di for their families in a fraction of the time and effort previously required. As opposed to other grinding mills such as those that grind grains into flour, these mills are handcranked and have few, if any, parts to break. Thanks to all who continue to support this mission of our diocese. Deborah Goldfeder is Deacon at Church of the Ascension and a faith community nurse. She’s a member of the diocesan Companion Diocese Committee and has traveled to Lui several times.

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A Report from the Province V Meeting In the run up to General Convention, deputation members from around the province meet. Missouri deputy Michael Booker attended and offers this perspective. For a day and a half I met with about sixty Episcopalians from Province V at the O’Hare Airport Sheridan just outside of Chicago. Each diocese was asked to send four individuals; one bishop, two laypeople, and one clergy member. Overall, it was an interesting and affirmative experience, but let’s get into the details.

The provinces also have budgets that come from their dioceses. Most of the money in the budget is used to offer grants to creative initiatives within the province.

So, what happened?

Several things stand out. The afternoon of the first day was devoted to a discussion of race issues in general and Ferguson in particular. Our bishop, What’s a Province? Wayne Smith, gave a heartfelt presentation For over a century, the Episcopal about what has happened in our diocese Church has been divided into provinces. since the death of Michael Brown last year. Provinces are collections of dioceses. The We were asked to engage in a structured Diocese of Missouri belongs to Province V, discussion of race and of the role of the the Province of the Midwest. We’re the only church in a racially-divided society. state that has one diocese in one province I’ll admit to ambivalence about those and one diocese in another. discussions. Many of the ideas that we discussed felt like we were simply doubling What do Provinces do? down on the same strategies that have been “Ay, there’s the rub.” Despite their long tried for half a century and which haven’t histories, Provinces do not have missions made substantial progress in resolving that are clearly described in the Constitudeep-seated divisions. tion and Canons. One of our main orders One presentation that I found surprisof business was to approve a resolution for ingly interesting was when two seminary General Convention that would amend the presidents (from Nashota House and Bexcanons to try to define the purpose of the ley-Seabury) spoke about their attempts to provinces. Here’s the text of the resolution: adapt to current challenges in theological “The primary purposes of the Provincial education. They were open about the fact systems are to provide a structure which that the classic model of theological forfacilitates inter-diocesan collaboration to mation (three year of residential graduate achieve Diocesan and Episcopal Church school) has become financial suicide for asgoals, and to enable more effective commu- piring clergy. Higher education and mainnications and regional advocacy of signifistream religion are both trying to adapt to cant programmatic efforts.” This establish- a rapidly-changing world, and seminaries es collaboration and communication as the have to cope with both sets of changes at the chief tasks of the provinces. same time. As one example of what that might I’m not in a position to make any prelook like, consider that each diocese isn’t dictions for the future for either institution, likely to have a large number of college but the presidents seemed to be willing to ministries. Through the province, individ- risk new models for theological education. uals who work with college ministry could They were both passionate about helping to (and actually already do) gather regionally create a theologically literate laity. to share ideas and to support each other in The highlight of gathering was a pretheir mutual challenges. sentation by Katharine Jefferts Schori, PreMAKING DISCIPLES

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siding Bishop of the church. As most of you probably know, she has been Presiding Bishop for nine years and has chosen not to run for re-election this summer in Salt Lake City. She arrived fresh from appearances at Provinces I and II. Her talk was about living in a spirit of abundance, and she used the Five Marks of Mission as the framework for her speech. She then took questions from the assembled deputies. The thing that surprised me most about her was just how positive and energetic she was. Bishop Schori has been through nine difficult years in the center of powerful cultural and legal battles, and I wouldn’t have faulted her if she’d just “phoned it in.” Instead, she was deeply optimistic about the future of the Episcopal Church. She said a number of things that I found intriguing. She said that she thinks it’s time for a new Book of Common Prayer. The current BCP, she said, was “no longer new” but now “middle aged.” She was especially interested in the use of inclusive language in the next edition of the BCP. She said that she thinks that the storms in the church over human sexuality have passed, and we can now focus of the actual mission of Christ’s Church. In response to a question about the tragedy in Maryland involving Bishop Cook, she said that we should, if asked, tell people that we are not perfect, and that there were mistakes make by the diocese as well as by the bishop. The church, she reminded us, is a “hospital for sinners, not a museum for saints.” She was asked, if she knew then what she does now, if she would still have accepted the position of Presiding Bishop. She said that she would. There were other discussions as well around such mundane matters as budget and bylaws. I count it as privilege, though, to have been asked to represent the Diocese of Missouri.

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General Convention meets June 24 through July 3 in Salt Lake City In her Introduction to the 78th General Convention, Presiding Bishop Katharine Jefferts Schori writes to bishops and deputies, “As you prepare for the 78th General Convention, I commend the cultivation of a divine vision of peace in your hearts, minds, deliberations, and actions. We will gather in Salt Lake City in June to consider the future of this Church, and to make decisions about how best to steer her in waters that are both hopeful and challenging. Like Jesus asleep in the boat in the midst of storm, trust that ultimately the love of God will prevail, whatever wind and hail beset us. We convene to assess the gifts we have been given for this voyage, and to consider how best to employ them so that more of this world might know the peace that passes understanding. In the

months ahead, reflect on that boat at sea. How will you answer when the wind starts to whistle? Whose voice will you listen for? How will you engage those next to you in the boat — and those who are floating, or sinking, outside?” “The legislative process at General Convention allows us to hear about, learn from, and consider what God is doing in many contexts and communities,” wrote President of the House of Deputies, Gay Jennings. This convention will also elect the next presiding bishop. The pace of convention is stressful, with early morning meetings and hearings, daylong sessions, evening working time, which will all be held at 4,000+ ft. elevation. This diocese sends our bishop, Canon

to the Ordinary Joe Chambers, Deputies Doris Westfall, St. Luke’s-Manchester interim rector; Tamsen Whistler, rector of Trinity-St. Charles; Archdeacon Mark Sluss; Pat Glenn, rector of Calvary-Louisiana; Kathryn Dyer, St. Timothy’s; Lisa Fox, Grace-Jeff City; Joseph Kloecker, St. Peter’s-Ladu; Michael Booker, St. Francis’-Eureka. Alternates are Daniel Appleyard, rector of Emmanuel; Johnnette Shane, rector of Trinity-Kirksville; Michael Clark, Christ Church Cathedral; Adrienne Lemmons Dillon, All Saints’-St. Louis; Elizabeth Yount, St. Peter’s Ladue The main information gateway to Missouri’s participation in General Convention is through the blog at: MissouriDeputation.blogspot.com

The Diocese of Missouri, Women, and General Convention Learning Our History. Archivist Sue Rehkopf documents the roll this diocese played in women’s participation in General Convention At Diocesan Convention in 1946, Elizabeth Dyer was elected as lay deputy to represent the Diocese of Missouri at General Convention that fall. She presented her credentials to the Secretary of the House of Deputies, but when the house was called to order, question was raised about the meaning and interpretation of the word “layman.” The interpretation was made that the term meant both men and women, and Mrs. Dyer was seated with voice and vote, and served as chief of Missouri’s lay deputies. In 1949, Missouri elected and sent Alice Cowdry to General Convention. Two other dioceses and one missionary district also sent women. This time, Convention chose to pass a resolution 321 to 242, that women were not eligible to serve. Bishop Scarlett and many others were angered and disappointed at the vote and with the discussion leading up to the vote.

On the second day of Convention, as a courtesy, the House of Deputies by resolution offered the women seat with no voice or vote. Instead, the women chose to send the following communication to the deputies, asking the Very Rev. Sidney Sweet of the Missouri delegation to present it. “We, the three women who were elected members of the House of Deputies and who were refused seats at the opening session, thank the House for its permission, accorded to us yesterday, to be seated without voice or vote. But we regretfully wish to inform the House that we believe such action is irrelevant to the main issue. We were elected by our Dioceses, not as women, but as Lay Deputies. We feel the real issue has not been met by this Convention. The question is not one of courtesy to women, but that of the right of women to repre-

sent, in its councils, the Church which they are proud to serve. We, therefore, decline the courtesy offered to us.” Alice H. Cowdry, Diocese of Missouri Elizabeth Davis Pittman, Diocese of Nebraska Ruth Jenkins, Diocese of Olympia”

Dean Sweet moved that this statement be published in full in the Journal of the General Convention. The resolution was adopted and the statement was printed. It would be 20 years before the House of Deputies would include women. In October 1970, the Diocese of Missouri elected Jane Black as deputy. Later that month when General Convention met, the final barrier was removed with approval of Section 4 or Article I of the Constitution, substituting “lay person” for layman, with the House of Bishops concurring. Mrs. Black and 28 other women were welcomed and seated with voice and vote in the House of Deputies of General Convention.

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A Holly cross for Trinity via Holy Cross in Poplar Bluff Trinity Church had an issue. The holly bush that had become a tree was no longer healthy and needed to be cut down. Tall as it was, flanking the building, it was hard to part with. Trinity member Carolyn Munch had an idea. Carolyn visits her sister and brotherin-law in Poplar Bluff, and when she’s there attends Holy Cross Episcopal Church. So she knew HC member James Pinkerton and the crosses he had carved for Holy Cross; they line the sanctuary and are used as Stations of the Cross. When the holly bush was cut down, Carolyn kept two logs, and took them to Poplar Bluff. “We had no idea what we were getting into,” said Carolyn. She asked Jim if he would carve Jim Pinkerton a cross and he was thinking, sure, a small cross. Then she arrived with the two logs.

“The logs were green,” said Jim, “and I had to dry them for two years. before they could be cut into planks” He noted, holly wood is not the easiest to carve. Not new to the art, Jim has been carving most of his life. “I just finished a walking cane today, and started on a cutting board for a competition up in Iowa next month.” Another project he’s about to begin is a full sized carousel horse. He’s made smaller ones before, but this is the first one to scale. It’s a commissioned piece, he’s put a pre-planning book of about 40 pages together and is ready to begin drawing. “I had to decide if I was going to make a replica or create a more original piece, and I’m leaning towards the original.” So in addition to other projects, he’s cleaning out the studio to have room for all the wood. Photography is another passion. When digital cameras came out Jim left his dark room behind. You can find more of his work online at his account at fineartamerica.com. He’s also photographed his carved crosses that now hang in Holy Cross and you can find the along with brief descriptions of the type of cross and patterns carved in at the Fine Art America site.

Women’s Work is Never Done by Deb Goldfeder

“You must feed the child! Feed your child! Give her ground nut paste with honey! Your child must eat!” Dr. Martin rarely minced words when ordering the mothers in South Sudan to feed the children who were malnourished as evidenced by their dust-colored hair, big bellies and pale skin. Peanuts (what they called ground nuts) were fairly common in Moru gardens and could be made MAKING DISCIPLES

Years ago, when Trinity had to cut down a beloved tree, parishioners lamented not saving wood from the tree for something. But this time around, there is an amazing cross. “The holly wood is light and the cross is stunning,” said Carolyn. Trinity member Jim Pfaff had often incorporated clippings from the holly in the altar flowers. Now a piece of the holly lives on in the church.

into a paste called kyi’di—peanut butter! Sometimes women added sesame seeds to the peanuts. When mixed with epe—wild honey—it made a delicious high protein, high calorie food that could sustain children (and more than a few missioners) through tough times. But, getting peanut butter requires more than a walk to the market to buy some Skippy. Silky smooth peanut/ sesame butter required a lot of work by Moru women. Once I watched it made, I appreciated it all the more. continued on page 21

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Esther making paste in Lui. More photos online.