January 2019 Connections

Connections read • share • inspire January 2019

Issue 1 Vol. 6

DIACONATE

all about connection

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Section of a fresco in the Niccoline Chapel by Fra Angelico, depicting Saint Peter consecrating the Seven Deacons. Saint Stephen is shown kneeling. Photo courtesy of Wikimedia Commons.

This edition of Connections is about deacons, and appropriately so, since the diaconate is all about connection.

Deacons are called and authorized to connect us to everything that is around us. Sometimes it is said that deacons connect the church to the world, and vice versa. But I think this sets up a false dichotomy. The church and the world are not two separate realms. The church is fully part of the world, and, at its best, it is the dynamic location of the Holy Spirit’s transformative work within the world.

Deacons do not connect the church to the world. Rather, they acknowledge our connection to the world as something that already exists and call us to live into it.

This can be painful, because the more we look our resistance to connection in the eye, the more we see how complicit we have been in racism and other biases that separate us from our neighbors. Realizing our essential connection to the world calls us from withdrawal and inaction to engagement and action. This means recognizing that as church we are totally immersed in the mix of human experience and are joined with Christ in restoring that whole mix to health. But this entails our admission that as church we are seldom free from prejudice and serving ourselves alone.

This admission is part of the creation of the diaconate in the very first days of the church.

The creation of the diaconate, as related in Acts 6, emerges out of an episode of prejudice and self-serving at the very beginning of the church’s life. In the early days after Jesus’ resurrection and ascension, there were many foreign Jews still in Jerusalem, who had lingered to observe the ancient feast of Pentecost, which marks fifty days after Passover, at which time God delivered the Ten Commandments (and many more) to Moses. These foreigners were Greek-speaking Jews from all over the Roman Empire, who were disadvantaged because they were far from home and probably did not speak the local language.

Many of these Hellenistic Jews had become followers of Jesus, following the dramatic descent of the Holy Spirit on Pentecost.

As converts to Christ, these foreign Jews had a right to the daily distribution of food and goods that the apostles established early on. Nevertheless, they ended up being overlooked in the daily distribution of food and goods. We learn from this that the church in its earliest days was still, as now, a flawed human community: blind to the outsider, busily forming itself into an in-group centering on itself.

Yet what happened next was pretty remarkable. The fledgling church did not reject the complaint of those who had been overlooked. Instead it acknowledged its guilt and sought to repair the breach. More surprisingly, it identified and empowered leaders in the aggrieved group to oversee the repair. These seven leaders, all with Greek names, became the first deacons, and when the twelve apostles laid hands on them, the church witnessed its first ordination.

As I have often stated, all ordained ministry is a variation on this original diaconal ministry. All deacons, priests and bishops are chosen by the people of God to help them continue their exodus into deeper and deeper connection with the world around them. The diaconate remains the order that most unambiguously models our call to follow Jesus into the neighborhood. The ancient liturgical functions of the diaconate illustrate this. In the context of the eucharist, it is the deacon who proclaims the Gospel, and in so doing announces that the risen Christ is in our midst, calling us to follow him out, here and now. Again, it is the deacon who sets the table for the Eucharistic feast, reminding us that discipleship is about service. We cannot effectively engage our neighborhoods as followers of Jesus if we are not willing to do it as servants who serve without hope of gain. Finally, deacons dismiss us at the conclusion of worship. In so doing they encourage us to claim our authority as baptized persons to make the love of God known to everyone we deal with. But they also claim their own authority to lead us out into new territory for mission and learning.

For many centuries the vitality and dignity of the diaconate withered. I am so grateful that over the past century and a half the Holy Spirit has lifted this foundational order back into prominence. I realize that there are many congregations in this diocese that are not yet blessed with the presence of a deacon. I pray that this will continue to change, slowly but surely. I am grateful for the articles in this Connections that highlight what our many very active deacons are up to and what their ministry can mean for all of us.

The Rt. Rev. Thomas E. Breidenthal serves as Bishop of the Diocese of Southern Ohio. Connect with him at tbreidenthal@diosohio.org.

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DIAKONIA

Diakonia is the Greek word for “service.� Jesus was sent by God to serve. We promise in Baptism to proclaim by word and example the Good News of God in Christ, to seek and serve Christ in all persons, and to strive for justice and peace. All members of the church are called to represent Christ and his church.

Deacons are called particularly to serve those in need, and to interpret to bishops, priests and laity the needs, concerns and hopes of the world. Deacons assist in the proclamation of the Gospel and the administration of the sacraments.

In the early church, the diaconate preceded the priesthood and possibly even the episcopate. After flourishing for three centuries and contributing to the growth of the church, the diaconate declined when the church became organized following the Council of Nicaea during the time of Constantine. This ancient ministry has been revived since 1978, and it is now once again an essential part of the functioning of the church, thanks to the church’s renewed emphasis on mission and its return to an organic structure in which every church member has responsibility for ministry, mission and diakonia.

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The Rev. Rick Incorvati is ordained to the diaconate

by Bishop Breidenthal in 2016.

Theology and scripture

Deacons in the church

In Many Servants (XIII), Ormonde Plater states that early Christians used the words of diakonia in three related ways: • Deacon as messenger, go-between, mouthpiece. In the early church, the deacon was the messenger for the bishop. Deacons today proclaim the message of the Gospel during the service.

• Deacon as agent or instrument. Deacons get done whatever needs to be done!

• Deacon as attendant, one who attends to the needs of others.

Deacons set the table for Eucharist, assist priests and bishops, and care for others directly.

Scripture informs the deacon’s special ministry of servanthood. In the Old Testament, Isaiah 58:5-7 tells the exiled Israelites what they must do in order for the Lord to intervene and save them – let the oppressed go free, break every yoke, share your bread with the hungry, bring the homeless into your house, cover the naked. Amos 5:21-24 says that the LORD delights not in abundance of festivals and sacrifices but in justice and righteousness. Micah 6:8 is a rallying cry for us to do both justice and mercy: “He has told you, O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” In the New Testament, Acts 6:1-6 describes the seven men with Greek names being chosen to serve the marginalized Hellenist widows. They may not be considered by scholars to be deacons in the sense of a separate order called deacons, but they do serve as role models for the philanthropic work that deacons perform. They were anointed for their work directly by the apostles. “Wait on tables” is a reference to the diakonia of taking care of widows and orphans. The salutation in Paul’s letter to the Philippians (Philippians 1:1) specifically addresses deacons. 1 Timothy 3:8-13 sets forth the qualifications for being a deacon, which are very close to today’s requirements. In Romans 16:1-2 Paul commends to the Romans Phoebe, a deacon of the church. In Luke 22:27, the word deacon derives from the Greek diakonos meaning servant or minister, literally interpreted as “waiter.” Jesus uses the word to describe himself: “I am among you as one who serves (diakoneo).” This can be interpreted as “serving at tables,” which emphasizes the humility needed in serving others.

In John 13:1-17, Jesus washes the feet of the disciples to show them that “servants are not greater than their master.” And Matthew 25:34-45 says, “Truly I tell you, just as you did it [cared for the needy] to one of the least of these who are members of my family, you did it to me.”

Those who didn’t do it “will go away into eternal punishment, but the righteous into eternal life.”

Lastly, from the ordination of a deacon (BCP, 543): “At all times, your life and teaching are to show Christ’s people that in serving the helpless they are serving Christ himself.”

In the early church, deacons performed acts of mercy, justice and charity, and were officers of the church as there were just bishops and deacons then. The Episcopal Church today has three orders of clergy: bishops, priests and deacons. The deacon is the icon or symbol of ministry in the church, to remind all Christians of their baptismal vows.

Deacons help the laity discover their gifts and inspire them to use those gifts to meet the needs of the world. They lead them into and prepare them for service and then send them out to do it (the deacon scatters).

Deacons serve as role models. They often start ministries for others to continue, then move on. The priest brings people into the fullness of Christ through formation and gathers them around the table (the priest gathers). The bishop is responsible for the unity of the church.

Deacons report directly to bishops. Some have a dual role of serving in an assigned parish and serving the wider church.

Those aspiring to the priesthood are ordained for one year as a “transitional” deacon. Deacons who are ordained to the diaconate permanently are called “vocational” deacons.

Some argue that having transitional deacons diminishes the true diaconate, but others say, “once a deacon, always a deacon.”

In 1978, a committee of The Episcopal Church studied the diaconate and made recommendations to restore this historic order. The 1979 Book of Common Prayer brought new definition of the role of the deacon. The number of deacons in the US increased from 600 in 1978 to over 2,600 in 2008. In 1978, 93% of deacons were men. In 2008, 60% of deacons were women.

“Deacons are called to be the nags of the church,” 26th Presiding Bishop Katharine Jefferts Schori told the biennial Conference of the North American Association for the Diaconate in 2007. She also encouraged the assembled deacons to explore new opportunities for ministry and said, “the church is recovering the ancient ministry of deacons.”

Jefferts Schori proclaimed at the 77th General Convention (July 2009) that “the heartbeat of the Episcopal Church is mission, mission, mission.” Deacons can take a leadership role in connecting the laity with diakonia opportunities as the Episcopal Church moves toward common ministry and continues to make mission a priority.

Deacons in the world Deacons serve as “connectors” between the church and the world, as the interface between the church and the community. Deacons are called to serve particularly the poor, the weak, the sick and the lonely. Scripture that calls Christians to act on the needs of the world includes John 21:15-17, “Feed my sheep” and the hungry of all sorts, and Hebrews 13:1-3 admonishes us to remember those in prison. Numerous Gospel

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stories feature Jesus healing the sick. A sampling of diaconal ministries includes serving the homeless in various ways (food, temporary shelter, clothing, advocacy for housing), hospital chaplaincy, nursing home ministry, prison ministry, tutoring (including ESL students), and being the liaison between the church and the local food pantry.

Typical activities of a deacon include making the need for specific items (food, clothes, personal items) for the food pantry/resource center known to a congregation through written and oral communication, inviting parishioners to join in social justice efforts, preaching the message of diakonia, advocating to elected officials about social issues, and being present with the dying and their loved ones as one example of pastoral care.

Deacons in the liturgy The role of the deacon in the liturgy reflects the role of the deacon in the world • Deacons proclaim the word of God by reading the Gospel during the service.

• Deacons invite the people to confession.

• Deacons lead the prayers of the people, unless a layperson is assigned to do so.

• Deacons occasionally preach.

• Deacons prepare the table, by receiving, preparing and placing the bread and wine on the altar.

• Deacons assist in administering communion, but only the priests consecrate the host and wine.

• Deacons empower the congregation to serve in the community by inviting people through the dismissal to “Go in peace to love and serve the Lord.”

• Deacons serve as Eucharistic ministers by taking communion to those who cannot attend the service, or by sending forth laypersons to do so during the service.

With today’s movement toward common ministry and the church’s emphasis on mission, deacons in the Episcopal Church have a unique opportunity to connect the faithful with the needs of the poor, the weak, the sick and the lonely, so that all baptized persons will engage in diakonia.

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Meribah Mansfield is a Columbus-area deacon who serves her diaconal ministry in the diocese as co-convener of the Becoming Beloved Community Task Force. Connect with her at meribahmansfield@gmail.com.

Deacon Theorphilis "Top" Borden serves as Gospeller at Eucharist at Procter Center's Christ Chapel.

THE FREEDOM IN BEING A DEACON

I believe that deacons are not striving to win the Best Actor or Best Actress award. They also pass on winning the Best Supporting Actor or Actress award. Deacons would be more comfortable just meeting the guy who ran but didn’t win, or getting the “Guy Who Moves the Lights Around the Stage Award.” That’s because this is what they do.

Deacons try to be involved with the issues that are important in the life of the community they serve. They try to shine a light on the programs, activities and commitments of that community that support the teachings of Christ. They strive to let it be known they are followers of Christ and do their best to model their lives accordingly. Deacons commit to “serve all people, particularly the poor, the weak, the sick and the lonely.” (BCP pg. 539) There are countless ways to address and live these expectations. In my experience, deacons know in their hearts the area to which they are called, but not, perhaps, exactly what they are to do with that call.

Some of my fellow deacons tell me they first experienced their call through a family member or a friend. Some knew their call all along and knew that this was just right for them.

But for that last piece, how to go about the work, they needed a little divine help. The deacons with whom I spoke let me know strongly that help in fact, did arrive.

Early in their career, many deacons have misgivings like, “Is this really where God wants me to be? What if after all the work I have done, I am requested to leave this community because diocesan rules require me to change churches?” When a rector leaves a congregation, the deacons must also leave.

But this is not unique to our church, families often move elsewhere for many reasons.

In reality, a deacon’s work doesn’t change just because of a job location change. The culture of the new congregation might be different, the people in the congregation will be different, and the community to be served outside the new parish will also be different than the last one. But the deacon, in collaboration with the priest, has freedom to mold his or her ministry to the new culture. Ministries are portable.

Most deacons eventually learn to relax and grow into their call. They learn to listen to their friends, colleagues, priests and spiritual leaders. They listen to find God’s voice in what these people say, in and out of church.

The Rev. Jackie Williams, with Bishop Breidenthal on the day of her ordination to the diaconate in June 2008.

Gradually, it seems, deacons move towards the notion that a servant’s role is really a relaxed role. If we allow ourselves to be distracted, then it’s not possible to understand what others need or why they suffer, and more importantly, how to address their concerns.

I’ve watched people I admire, and I noticed something common among them. When interacting with people, they treated the others with respect and dignity. The task at hand was of less consideration than the person with whom they were engaged. This was true across race, social status, faith traditions, gender or health. I didn’t know it then, but I do know now: I was being given a free lesson in what the Beloved Community might look like.

One day I attended a funeral in inner-city Cincinnati for a young man shot in an argument, and that evening I went to a meeting of young mothers and their at-risk babies. What was important was the humbling perspective that the people I was with were children of God no matter their circumstances, appearance, language or demeanor. I wasn’t just being a deacon in ministry. I felt like a member of the Beloved Community.

Submitted by the Rev. Jackie Williams

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DEACON AS CHAPLAIN

Almost all vocational (permanent) deacons are not employed by an individual congregation or by the diocese but work in the secular world. Vocational deacons serve liturgically at a church in addition to their regular job. One of my day jobs is that of a hospice chaplain employed by Community Care Hospice, an affiliate of Ohio’s Hospice.

Community Care Hospice is a non-profit organization serving an area encompassing over ten counties in southern Ohio based from an office in Wilmington.

The ministry of a hospice chaplain is focused primarily on providing spiritual care to patients diagnosed with a terminal illness and the families who support them. This support can take many forms. Many patients and loved-ones are comforted by prayers, Scripture reading or theological reflections.

Others may share memories and recollections of earlier events in their lives. On occasion the chaplain may simply provide a ministry of presence by sitting quietly with patients, families

and friends as end of life events unfold.

As a chaplain, I serve people with a variety of faith traditions and spiritual backgrounds, including Jewish, Muslim, Hindu, and a vast diversity of Christian denominations. While some clients have strong connections to their faith community, others may have had little or no connection to a faith group. The result is that a hospice chaplain must be prepared to minister to people wherever they may be, remembering that all people are children of God and created in God’s image. I have distributed communion, baptized persons and officiated at funerals in order to meet the needs of hospice patients and families at their time of need.

I offer my thanks and appreciation to the people and clergy of St. George’s, Dayton, as the spiritual support of the community helps me to “Go in Peace to love and serve the Lord.”

Submitted by the Rev. William Sangrey

HEARING THE CALL THROUGH HEALING

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Back in the 1980s, I heard a lot of people talking about spiritual growth. I didn’t know what that meant, and I didn’t really want to ask. One Sunday, however, when I was a parishioner at St. Barnabas, Montgomery, our rector, George Hill, said during the announcements that if anyone were seeking spiritual growth, he recommended the weekly healing services at St. Thomas, Terrace Park, led by deacon Emily Gardiner Neal. I decided to try going, although I had no idea what to expect.

I started going every Monday evening. After prayers, hymns and a homily, Deacon Emily and others laid hands on anyone who came to the altar rail and said a prayer for healing for that person or anyone he or she requested prayer for. Each week it was easy for me to think of someone who was in need of healing of some kind, either in my own family or someone with whom I was working as a social worker.

I began to see changes in the lives of the people I was praying for. Sometimes the changes were small or large, quick or slow. What I realized during the years I did this was that God works actively for good in the lives of people, especially when prayer is involved. This changed my life as well as the lives of the people I prayed for.

Eventually, I experienced this as a call to ordination, and I was ordained a deacon in 1991. Since then, I have served in six different congregations, and if they didn’t already have a ministry of healing prayer with the laying on of hands, I started one. I have enjoyed teaching people of all ages about healing, especially teenagers. To watch young people pray for healing for those coming forward for communion has been the greatest joy for me, and parishioners have also been deeply moved by the experience.

Submitted by the Rev. Carol Potterton

THIS DEACON JUST KEEPS GOING, AND GOING, AND GOING …

Deacons do not die, and they do not fade away! They just keep on going, like the Energizer bunny! I have been a deacon in the diocese for twenty-three years and have no plans to slow down.

All of my time as a deacon has been spent in southeastern Ohio. I’m an Appalachian by choice, and I really like this area of Ohio.

I grew up in Royal Oak, a suburb of Detroit, Michigan. I was active in the Boy Scouts and received my Eagle Badge. I was married 60 years ago to my high school sweetheart at St. John’s, Royal Oak, and we have two wonderful kids, six grandchildren and three great-grand kids.

My ministry as a deacon started at St. Paul’s, Logan. Twenty-three years ago, I started a feeding ministry there with the help of the congregation. It is still going strong today. Bishop Ken Price then asked me to serve at Trinity Church in McArthur, Ohio.

Trinity is part of a combined Episcopal-Presbyterian worshiping community that has been in union for over 40 years. I spent eight years there, and it was just a wonderful, rewarding time with that group of people. At the same time, I served as a campus minister at Hocking College in Nelsonville. This ministry went on for 13 years, and I’m still involved in a weekly feeding of the students. This was 13 years of the best ministry I have participated in, working with college students and staff. But then came age 72, and … time to retire.

But like I said, deacons just go on forever.

So I asked Bishop Breidenthal if I could work at the Church of the Epiphany, Nelsonville, and he said, “Carry on.”

My parish life at Epiphany includes all the things a deacon does in parish life. We have a large feeding ministry once a month, feeding about 110 meals. We have a Christmas parade where free gloves, mittens and hats are handed out. There is a Boy Scout troop that meets in our building, and an AA group meets there as well.

Another ministry that takes up some of my time is a Sunday morning worship service at a local prison. These are men that are confined for six to eight months for drugs or alcohol – low crimes that don’t require the state prison system.

The service we do is Morning Prayer, and about nine to twenty men attend. This is a great deacon’s ministry – taking the church to the world and the world to the church.

The people at Epiphany also participate in this ministry via prayer requests I bring from the inmates to them.

I also have been a brother in the Order of St. Francis for four years and will take my first permanent vows in June 2019. We are a dispersed group of friars all over the world, only meeting once a year.

This “Energizer bunny” never stops!

Submitted by the Rev. Bill Bales, OSF

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THIS DEACON IS A BEACON The Rev. Meribah Mansfield marches at a rally alongside her husband and ministry partner, Bruce.

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I wrote an essay on diakonia (adapted into the article in this Connections issue on page 4-5) in December 2011, as part of my examination for ordination to the diaconate. I was ordained as a deacon on June 2, 2012. That essay was an academic exercise that accurately reflected what I was taught about the diaconate in the diocese’s School for the Diaconate, where I received excel-

lent preparation for becoming a deacon. This reflection is about my journey as a deacon, from my perspective seven years later.

What is my role as a deacon? I perform the duties of a deacon in the church service. I am a catalyst, a connector, a representative of the church in the world. I am a bridge between parishioners and the world. My job is to be out front, to be a beacon, to

throw light on the path for others to follow.

So how do I do that? I was privileged to serve as a deacon for six years at St. John’s, Columbus, in the low-income neighborhood of Franklinton. I loved the parishioners at “traditional” church, Street Church, and His Place (three separate congregations). My spirit was continually renewed by being with oppressed people. I found them to be the most spiritual people that I had ever known; full of love and gratitude despite their challenging circumstances. I connected with good people in our partner churches and groups. I learned so much from St. John’s former vicar, the Rev. Lee Anne Reat, and my deacon buddy, the Rev. Craig Foster. It was an honor to serve with them at St. John’s altar and in ministry. Serving at St. John’s was an intimate, authentic experience that changed me forever.

When I started at St. John’s, we had a “deacons’ closet,” full of donated clothing, toiletries, hats, gloves, etc. to give to whomever needed them. Giving these items away often became the focus of our time with parishioners. Then we read the book Toxic Charity and decided to stop giving stuff away and instead spend our time and energy on building relationships. We learned about Asset Based Community Development and tried to apply it in our neighborhood. We found we had more time to listen to and pray with our friends. Life is all about relationships!

One of my most memorable relationships from St. John’s was with a woman whom I met at Street Church. She was addicted to heroin and was a victim of human sex trafficking. I accompanied her on her journey through recovery from addiction, jail, court, rehab facilities and into restored life off the streets. There are so many other precious friends that I could tell you about. I learned deep in my soul that we are all children of God, loved equally and fiercely by God. I often thought, “there but for the grace of God go I.” And sometimes I was envious of their connection to and reliance on God, their clear and present belief in God’s unconditional love.

I became very involved in the neighborhood of Franklinton. I helped Franklinton Farms develop its first board and apply for its 501c3 tax exemption and raised funds for it. We partnered with Mount Carmel Healthy Living Center and Gladden Community House, among other community organizations. I connected with many young fellow justice warriors from the neighborhood who became lasting friends. I was part of a food justice movement in a neighborhood that had no grocery store until last year. I became keenly aware of the fundamental connection of our food system to climate change.

I have been involved with Ohio Interfaith Power & Light since 2007. In 2016, I took a lead role in developing its board, applying for its 501c3 tax exemption and charting a new direction. This statewide interfaith effort now seeks to unite the voices of people of diverse beliefs throughout Ohio in a spiritually-inspired and active response to climate change. We are concerned about the interdependent systems of discrimination and the disproportion-

ate impacts of climate disruption on frontline communities. We act to facilitate deeper connections, reduce carbon impacts, advocate for strong policy, and empower leadership to work together for a more just and sustainable world.

I advocate for climate change mitigation and justice on other social issues by contacting my legislators and meeting with them on trips to the Ohio Statehouse and Washington, D.C. I have participated in countless marches and rallies. I invite parishioners and fellow clergy to advocacy by alerting them to issues and opportunities for action.

My work on climate change and at St. John’s led me to a deeper understanding of the need for racial justice. I believe that racial justice is at the heart of social justice in America, and I clearly see the intersection of eco-justice and racial equity.

Presiding Bishop Michael Curry is right on when he calls us to Racial Reconciliation, Evangelism and Creation Care. They are inextricably related, and they are the work before us now. My personal transformation came partly from feeling demeaned and marginalized as a woman during the election of 2016. I am embarrassed to admit that it took me feeling like a second-class citizen to begin to understand the pain and suffering from oppression that black people and other people of color have felt for centuries in this country.

That led me to my current work with our diocesan Becoming Beloved Community initiative. Deacons are called to remind us of our baptismal vows and help us find ways to live into them. The framework of Becoming Beloved Community is built on four pillars that align with our baptismal vows. My service as a deacon over the past seven years has led me to this challenging, messy, fulfilling work of racial healing, reconciliation and justice. I am aware more than ever that growing in Christ’s love is a cycle of personal transformation and practice in community. Once again, I am blessed with making and nurturing treasured relationships every day.

You may wonder why I spend my energy on the difficult issues of racism and climate change. This is where God is calling me to do his will, as a servant leader in his church. I am sometimes a nag, a thorn in the side of the church. I encourage people to be their best selves, to do their best job. I am relentless about standing up for the oppressed, and that often makes people uncomfortable. I never give up. And I have made a lot of terrific friends along the way.

My diaconal ministry is one of connection and joy. I am grateful every day to be a deacon in God’s church. My husband, Bruce, is my ministry partner and he supports me in every way. Thanks be to God! Submitted by the Rev. Meribah Mansfield, co-convener of the diocese’s Becoming Beloved Community Task Force and co-convener of Ohio Interfaith Power & Light’s board of directors. Connect with her at meribahmansfield@gmail.com.

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AGENTS OF GOD’S KINGDOM

cards that they can use to pay for shelter, food, clothing, etc. The local team has traditionally had the possibility of calling in mental health Most of us deacons were ordained before specialists to deal with emotional crises, and we retired from our careers. It was a busy medical specialists to aid in replacing medicatime when we went to work, cared for our tions, prescriptions and medical equipment families and dedicated hours to our diaconthat victims have lost. The on-scene team al ministries. However, as we retired, we provides help to last until the family can meet weren’t necessarily sure of how God would with a case worker at the Red Cross facility. direct our personal gifts, skills and past At that time, the case worker will help the experiences to serve Him and His Kingdom. family in making a long-term recovery plan.

The four “retired” deacons at All Saints, Case workers assess the victims needs and New Albany, have learned that we should tailor specific recovery plans to meet those never have doubted God’s intervention in needs. guiding us as we continue to fulfill our diaOn larger-scale local disasters such as conal vows: apartment building fires, the first team on As a deacon in the Church, you are to site can request more teams to process all The Rev. Fred Shirley study the Holy Scriptures, to seek nourishthe impacted victims. The goal in every case ment from them, and to model your life upon is for the Disaster Response Team to replace them. You are to make Christ and his redemptive love known, fear with comfort and security, division with unity treating by your word and example, to those among whom you live, all victims equally, and scarcity with abundance as the teams and work, and worship. You are to interpret to the Church the bring supplies of bottled water, energy bars, blankets and comneeds, concerns, and hopes of the world. You are to assist the fort kits. bishop and priests in public worship and in the ministration Recently, I learned that the Red Cross was adding a new of God's Word and Sacraments, and you are to carry out other team, Disaster Spiritual Care, to disaster response. With this duties assigned to you from time to time. At all times, your life new team, I have reactivated my volunteer status. When a and teaching are to show Christ's people that in serving the disaster occurs, people, regardless of their faith tradition or helpless they are serving Christ himself. (from the Ordination lack thereof, can find themselves in a spiritual crisis. The of a Deacon; BCP pg. 543) Spiritual Care volunteers come from different faith back*** grounds, but the Red Cross selects them for their experience At All Saints, New Albany, Father Jason Prati often preaches and background as persons who can serve as a calm, supporton the Empire versus the Kingdom of God. In the Empire, there ive presence, much like a hospital chaplain. is fear, division and scarcity. In the Kingdom, we find comfort, I have responded with follow-up support to two situations: a unity and abundance. single-family residence fire with two deceased, one a pre-school I had previously worked as a volunteer with the Red Cross age child; and an apartment building with 17 units destroyed Disaster Action Teams, responding to local fires. The local teams but no injuries. Both the victims and the volunteers benefited respond to residential fires and supply support on the scene to from spiritual care support. ease the suffering of those affected by a disaster. The teams supSubmitted by the Rev. Fred Shirley 12 ply financial aid that victims can use for immediate needs; gift Agent: a means by which a guiding intelligence achieves a result

Most of us have heard that deacons have one foot in the church and one foot in the world, conveying the needs from church to world and vice versa. After 12 years since ordination, I focus more on whether in the church or in the world, it is me as a “being” (small b) with the supreme Being (capital B). Wherever I am physically, I hold the Being within me to the best of my The Rev. Colleen Smith human ability.

After a long career as a court reporter, the day arrived when a new life began. My husband and I were living in the Chicago area, where I received degrees from DePaul University and Loyola University, and was ordained to the diaconate. In my first year after graduation I completed a chaplain residency at Lutheran General Hospital in Park Ridge, IL. The rest is history. I’ve served as deacon in parishes in Chicago and Milwaukee and worked as a chaplain in hospitals in Milwaukee and Columbus.

Presently I work as one of the chaplains at a very busy hospital. As with all chaplains, the mission is to serve with reverence, justice, caring for the poor and the lonely, honoring diversity and inclusivity of all people, and hospitality to all who enter the doors.

During the last several summers, I refresh and renew by staying on the grounds of the Chautauqua Institution, situated on beautiful Lake Chautauqua in Chautauqua, NY, where the daily schedule is organized around Arts, Education, Religion and Recreation. Each of the four pillars is woven into a packed daily schedule. On the grounds are many Protestant denominational houses, the Catholic House and the Jewish Center. These faiths provide programs and lodging. During each of the nine weeks at the Chautauqua season there are morning and afternoon lectures planned around a weekly theme. Guest speakers range from U.S. Presidents to presidential candidates, artists, scientists, scholars and more.

Retired New Hampshire Bishop Gene Robinson is VicePresident of the Religion Department and provided tremendous speakers throughout the summer.

During the summer, I stay at the Episcopal Cottage, two blocks from the Chapel of the Good Shepherd. Each week there is a priest serving as chaplain at the Cottage.

There is Eucharist at 7:45 a.m. Monday through Friday, and two services on Sunday. Presently, I serve with 12 other members on the Cottage’s Board of Directors to maintain the facility that houses approxi-

mately 25 guests weekly.

Worship at All Saints, New Albany, provides the foundation for a life in Christ that propels me into the world, seeking and serving Christ in all persons. Our mission statement, Acts 2:42, “holds fast to the Apostles’ teaching and fellowship, the breaking of Bread and Prayers”, which means our sacramental life, our outreach, living a life of prayer, and providing pastoral care.

Submitted by the Rev. Colleen Smith *** When I initially started my journey exploring the ministry of the deacon, I had no clear idea of what I was called to do.

“Street ministry” was at the top of my list, however I really had no idea what that entailed. Part of the process leading to ordination was a required unit of clinical pastoral education and it was during this experience that I realized 'Clinical Chaplain’ was the ministry I was called to answer.

After a few more CPC units, board certification and clinical experience in pediatric and adult hospitals, the Spirit of God had me “hooked.” In that environment, a palpable sense of loss is the main issue, along with the individual’s eventual journey through grief. Faith becomes tested; hope is, in some cases, misunderstood. As chaplain to those experiencing pending loss, the need for support clarification of the individual’s thoughts and emotions, without judgments, is foremost, irrespective of religious or spiritual preference.

My current diaconal activity is the facilitation and sup-

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port for men who are caregivers for their spouses. These men are struggling, with good reason, while living a life of despair. They meet once a month, during which each has the opportunity to share and offer supportive encouragement to the other attendees. While religion is not disThe Rev. Diana Shirley cussed, spirituality awareness is in the form of presence and the available indwelling spirit of the Creator within each of us. In this case, I find the Kingdom of God is within reach of all. The issue is how to facilitate a recognition of that hope, and then facilitate that recognition within their individual life of despair.

ing Parent-Teacher conferences, IEP meetings, and even a meeting with an immigration lawyer to be a second set of ears for a Somalian friend.

How does this demonstrate God’s kingdom spreading in this Columbus area? I believe that immigrant families have found safe environments at our local libraries, in schools, other educational programs, and especially our churches; places where volunteers like deacons reach out to offer care and skills to help children. The parents also feel welcome in multi-cultural settings where their children are treated with kindness. Our All Saints parish is actively involved in welcoming multi-cultural families into celebrations Submitted by the Rev. Sherm Everett to demonstrate our sincere desire to reflect the unity, abundance and peace of God’s *** kingdom. When a single Somalian mother of six needed to move in order to have room Shortly after retiring from teaching, I was for her children to each have their own bed, actively involved in Homework Club at St. the people at All Saints generously offered Edward’s in Whitehall along with many other furniture, linens, and volunteers to help parishioners from All Saints. We developed in her move. Likewise, All Saints invited some close relationships with a number of Latino families and friends in the area to Latino families, so that even after the tutorattend an Our Lady of Guadalupe Mass and ing program ended, several families have Feast on December 11. Similarly, during continued to seek our help as they work with Ramadan 2019, we will invite area Muslims the schools to provide appropriate educational The Rev. Sherm Everett to our second annual Iftar. programs for their children. Next, I was nudged God is building His kingdom for which He to volunteer at the Homework Help Center at the New Albany invites deacons to be his agents in offering abundance, unity, Library. In this new setting I have met many children and peace….and hope. their families from a variety of cultures. What impresses me most is that immigrant families understand that education Submitted by the Rev. Diana Shirley is vital for their children’s future. Now I find myself attend-

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Wisdom Enters: A take on the 13th Amendment punishment flaw My earliest memory of Dr. Who, the British science-fiction television program, is at my grandmother’s house. One afternoon, as I was going through the channels on her black and white two-knob television set, I found this weird show that I couldn’t take my eyes off, featuring an extraterrestrial from the planet Gallifrey. Back home, I tried to find that program, but I didn’t know the name, the time, the channel – nothing. My grandmother lived 550 miles away, and the program wasn’t one of her shows. Decades later I found the program on PBS and the rest is history, or the "wibbly-wobbly timeywimey" future featured in the “Dr. Who” programming.

Watching the Doctor and his exploits encouraged, in part, my broader take on life and imagination. I began asking the big questions. What happens if different events were/could be changed? Why are aliens bad? Are slavery and self-harm interconnected?

I wanted to title this article, “We Know All This: Let Wisdom Reign.” That’s catchy but not my point. My point starts with the belief that we humans have a fatal flaw. We find ourselves in situations where we don’t get the message of our situations. Of course, some are born with silver spoons while others have no utensils. There are massive planes between us and our closest neighbor. Still, not totally my point because we want what others have, and we want to destroy others in the process.

How does my wanting my neighbor’s car impact others?

Look broadly. The neighbor’s car – it can be symbolic of any number of things. For me, it would mean having that status, that power, that possession. It’ll be mine and, to that extent, my neighbor’s vehicle will disappear. It no longer exists. It’s mine. My neighbor means nothing.

How did we get to this point? In Tom Wolfe’s Bonfire of the Vanities, we see two types of individuals. Both are bent on enslaving others and as a result, self-harm. Wolfe portrays

Amendment XIII to the United States Constitution

Section 1. Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.

Section 2. Congress shall have power to enforce this article by appropriate legislation. characters Sherman McCoy as a Wall Street man and Larry Kramer as the Assistant District Attorney. They allow their flaws to lead them: Make money regardless of the cost. Seek fame regardless of the lives that are trampled upon. But in the end, both men wind up enslaving/harming themselves.

Slavery is old. There are artifacts that date back thousands of years where slaves and masters existed. One person standing above another. One person robbed of agency. One person gaining from the sweat of another’s brow. And there is something else happening, something behind the scenes. What happens to a person that gains from another’s loss? Does their inner image become hideous – Dorian’s portrait that Oscar Wilde writes about? And, is the robber colluding with darkness, evil, anti-human ways? Is the robber completing suicide slowly, minutely, almost imperceptibly?

In 1865, slavery in the United States was constitutionally abolished, “except…”

In 1862, Lincoln spoke of war to quell slavery (and selfharm).

On September 20, 1850, an act was promulgated wherein slave trading was no longer legal in Washington, DC, though slavery continued elsewhere in the country.

In 1846, a proposal forbidding slavery in the lands acquired

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during the Mexican War was defeated.

In 1829, slavery was abolished in Mexico.

In 1788, slaves petitioned for the abolishment of the institution in the state of Connecticut; and prior to that in 1773 in Massachusetts.

In 1783, Chief Justice Cushing wrote that slavery was “wholly incompatible and repugnant to its existence.” (He did say that criminal acts could forfeit liberty).

A curiosity exists. It travels the globe.

It spans time. The enslavement of others locks both the master and the victim in an emotional, physical, mental, and spiritual struggle. This struggle only has one outcome.

Destruction. After the destruction, good can happen. Reparations can be awarded, agency can be restored, forgiveness can be offered.

But that which is gone…is gone.

We can go back to the dawn of time. We have evidence of those wanting life, and those seeking death – those believing in humanity, those complicit with anti-human desires.

Slavery and self-harm. They usurp people’s destiny, they rot, they destroy. Stories, laws and admonishments can occur left and right, but if the lesson is not learned, then what do we have? In 2 Samuel, there is a morality tale. It involves a Bathsheba, David, and Uriah. Uriah was the proud soldier, was proximally close to David, and brought honor to the family. Bathsheba was his wife. (In ancient times, that meant she was his property). David stole her, killed Uriah, brought shame upon the families and the kingdom.

David completed a slow suicide. But, in this morality tale, instead of the story ending with his funeral, it’s the funeral of his son.

Obviously, I did not know that the turn of a dial in my grandmother’s house would lead me in such a direction. But looking broadly, it didn’t. The flaw has been present in a multitude of generations. And, the cure has been present, too. We know the difference between right and wrong. We know how to make things right. We know the better path.

As an afterthought, but not really because the person became so important, the writer of the Bathsheba, David, and Uriah incident wrote a sequel. The wisdom of God was in Solomon. How ironic! In a broad way, we hear God’s laughter at our plans for self-destruction. We try to believe that our silverware entitles/condemns us. No. Nothing made by our hands will ultimately prosper. And here’s another big question: “Why do we try and pretend that our little desires will?”

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Quinton Jefferson, Adjunct Assistant Instructor of Theology at Thomas More University, is a member of Christ Church Cathedral.

The two-edged sword of religion:

HOW SHALL WE USE IT?

Christ with the double-edged sword after Apocalypse of St. John, on the side altar in Catedral de Cristo Salvador in Avila, by unknown artist of 16th century.

According to the Oxford English Dictionary, religion is “the belief and worship of a superhuman, controlling power, especially a personal God or gods.” We know that from the instant that human beings gained the brain power to contemplate themselves and their surroundings, they developed various forms of rituals and practices to celebrate and give meaning to the mystical and magical things around them they could not understand. Be it life and death, the rotation of the earth, weather and seasons, illness, pain or joy, these practices and rites continued to grow and eventually enmeshed themselves so completely in the lives of the people that they became indistinguishable from the culture of the group; community, culture, and religion became as one. Holy writings came into being, prophetic and wise leaders emerged, and over time certain core principles developed within the religion that their followers agreed to believe.

The three Abrahamic religions (Judaism, Christianity and Islam), have become, in many ways, the most powerful of the world religions. Although they comprise less than half of the world’s population as followers, they control well over half of the world’s armaments, and 70% of the world’s wealth. They have cut through the chaos of existence to bring many good things to humanity. They have been responsible for creating great beauty in music, art, architecture and literature, and for bringing into being the modern world or “enlightenment” of science, education, mobility and technology. Their teachings of love, peace, justice, fidelity, inclusion and compassion form the bulwark of much of that which is positive in human evolution.

Yet, we must also acknowledge that the powerful “sword” of religion has also brought a sharp edge of violence and war, fear and greed.

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Often used as a tool of powerful governments, religion has also used its sword as a xenophobic weapon against those people and cultures seen as different from their “real religion.” Indigenous and peace-loving people of North and South America, Hawaii, and parts of Africa were brutally subjugated, and their cultures destroyed by marauding armies seeking land, gold, and to spread God’s kingdom. The Crusades are a savage, evil time in Christianity that remains today as the root for current rivalries and wars between the Muslim, Christian and Jewish nations. The United States is now in its 17th year of war with nations in the middle east, and now other disagreements bode ill for conflict, rather than accord and accommodation. Trade wars with former allies, nuclear disagreements with Korea and China, immigration disputes with near neighbors – all bear marks of racism, greed and power-mongering thinly veiled under the deceitful cloak of patriotism and legality, and supported vigorously, in many cases, by religion.

Yet almost every faith group has an equivalent of Jesus’s teaching to “Love thy neighbor as thyself” and “Do unto others as you would have them do unto you” (Luke 6:31) - our oftquoted Golden Rule. Buddhism teaches, “Hurt not others with that which pains yourself” (Udanavar 5:18, 580 BC). Confucius told his followers, “What you do not want done to yourself, do not do unto others” (Analects 15:230, 557 BC). Mohammed taught, “The most righteous person is the one who consents for other people what he consents for himself, and who dislikes for them what he dislikes for himself.” Similar statements can be found in Zoroastrianism, Hindu, and in teachings of African tribal cultures.

And so it goes throughout history. Sadly, we find even today that just as religion seeks to stand for love, peace, justice and truth, so too is it the cause of many of the world’s conflicts and problems. Indeed, religions reflect the strengths and weaknesses, aspirations and stumbling-blocks of those who follow them! Religion continues to be a two-edged sword, capable of carving the future for both good and bad.

As Christians and Episcopalians today, we would do well to acknowledge our part in the wielding of this two-edged sword, not only throughout history, but in today’s world. What we can do – you and I – is to determine that we will work to dull the cutting edge of Christianity that wields vengeance, violence,

greed and pain upon one another and upon our brothers and sisters around the world, and sharpen the bright edge that fosters peace, justice, compassion and love. Let us resolve never to use our religion as a weapon against those who are different from us, but to cut a path that will ease the burden of others as they navigate life’s journey. Let us remember the teachings of the New Testament: •Blessed are the peacemakers for they shall be called children of God (Matthew 5:9) •If possible, insofar as it depends on you, be at peace with all people (Romans 12:18) •But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy (James 3:17) Let us put aside our differences and begin to build peace and love in our world. Let us together confront turmoil and hate with kindness and justice, forgiveness and compassion.

Let this be our prayer: Our God and Creator, who made us to be your family throughout the earth, we give you thanks for the expansiveness of your love. We rejoice that you have included us all in your compassionate embrace. We praise you that you have spread wide the unseen arms of your eternal, welcoming kindness.

Forgive us our failure to reflect your way in our own lives.

Often we do not spread our arms wide. Often we keep our compassion in much too small a circle. Often our love has been constrained and restrictive. Open the eyes of our hearts that we may see brothers and sisters where we previously had not seen any. Help us to breach walls built by ignorance, suspicion and hate so we will draw nearer to one another, as you have drawn near to us in Christ. Lead us that we might reject animosity and instead promote harmony. Help us, O God, that what we say and do will further the grace you have extended to us as we reject the ways of harm and advance those things that add to the health and hope of all creation. Amen. (Michael Neuroth, Policy Advocate for International Issues, United Church of Christ, Justice and Witness Ministries.)

The Rev. Deniray Mueller serves her diaconal ministry as Legislative Liaison for the Diocese of Southern Ohio. Connect with her at deniray@deniray.com.

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CONNECTING

Time with the TARDIS:

A surprising ministry and message of hope "I want to tell you, seeing the TARDIS every day this semester has been what keeps me going." ~ student at Ohio University in Athens, Ohio.

Since September, there has a been a big blue box on the front steps of Church of the Good Shepherd in Athens, which is located in the heart of Ohio University. Fans of the long-running BBC science fiction television series Doctor Who are quick to recognize it as a replica of the TARDIS, the vehicle The Doctor uses to travel through space and time. Our intended purpose for creating this replica was to advertise our fall ‘Gospel According to Doctor Who’ series.

And while that purpose has been accomplished, we have

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People often stop by for a "selfie" with the TARDIS, which sits on the steps (right) to the Church of the Good Shepherd, Athens.

CONNECTING been pleasantly surprised by the powerful and unexpected interactions we've had with our neighbors, the OU community, because of the TARDIS. Joy and Excitement: The TARDIS is noticed and the most popular reaction from passersby has been positive.

Inviting: We observed people of all ages taking pictures of themselves with the TARDIS. Student groups who meet with the priest or use the church space ask about it and we found a conversational way to answer that introduced them to the Episcopal Church. A few students even attended church services because they saw the TARDIS in front of the church.

Iconic: People of all ages recognize it, even people who are not fans of the television show. While visiting Athens during Homecoming weekend, alumni who own a business in Dayton saw the TARDIS, took a picture with it, posted the picture with a description of the church and promoted the Gospel According to Doctor Who program on their business's Facebook page.

Welcoming: The TARDIS has been the viewed as welcoming by parishioners and people who do not attend church.

During the parish book sale, a young woman stopped by and bought two books because when she saw the TARDIS, she said it felt like a sign she would be welcomed. She also said she doesn't think very highly about churches because of the stories you see in the news about predator priests, but the presence of the TARDIS made her realize not all churches are bad.

Fun Way to Interact: One day we found a quarter in the call box part of the TARDIS (where the phone is). It is a playful way of engaging with us by saying they "paid" to use the phone.

Community building: OU's Music Department borrowed the TARDIS for this year's Hallowpalooza music program for area school children.

Connection: When we took the TARDIS across the street for Hallowpalooza, passersby expressed concern that the TARDIS was leaving. When it returned, several students applauded as we reassembled it on the church steps.

Conversation: Our Senior Warden was stopped by a colleague who asked about the TARDIS, which turned into a positive way to talk about the parish and learn more about a colleague. There have been many times passersby have stopped to talk to the priest or a parishioner about why we have a TARDIS outside our church.

Commonality: It has been a wonderful opportunity to

explain that when the Church is at its best, it is very much like the TARDIS: symbolizing hope, a place for help, and bigger on the inside, which means it shows us something larger than ourselves and has room for all people.

Discovery: Several parishioners who did not know about Doctor Who have been delighted to learn something new, and appreciate learning to look for the sacred in the secular. And we have discovered a way to make a positive connection, be authentically present to our neighbors, and send a message of hope using just this one symbol.

The TARDIS has given us at Church of the Good Shepherd a new and surprisingly effective way to engage in campus ministry. We have been reminded that interacting with the Holy Spirit can be playful and joyful and still be holy. And we have discovered anew what former Archbishop of Canterbury Michael Ramsey wrote: "This truth is that God is to be found within the secular world, and it is the task of the Christian Church not only to bring the Gospel of Christ to the secular world as from beyond it but also to be learning from the secular world about the presence and activity of God within it."

The Rev. Deborah Woolsey, peeking out from behind the TARDIS, below, serves as rector at Church of the Good Shepherd, Athens, and as convener of the Campus Ministry Collaborative in the Diocese of Southern Ohio.

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CONNECTING

GROWING RELATIONSHIPS

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On the evening of December 11, in a suburb of Columbus, a miracle took place. On this night, just under 170 people, some regular members of All Saints, New Albany, but mostly visitors who were only Spanish speakers, came to an Episcopal Church to celebrate Our Lady of Guadalupe; an evening complete with Mass, a mariachi band, a buffet of authentic Mexican food, decorations, roses and lots of love. There were no planning committees, no charts and graphs, no guides, no formal “programming” – just relationship, love and community that got its start about a year ago.

Sometime last year, Fr. Jason Prati and I went to a local restaurant located just a couple miles away from the parish that we hadn’t visited before. We went fairly late and despite arriving at Casa Hacienda shortly before closing time, were warmly greeted by someone who would become very dear to us, Rosario. The Holy Spirit was active that night, and a seed was planted that God wanted us to be in community with this business. I asked if they had ever had a priest come and offer a blessing for their business. Rosario told us no but thought the owner would appreciate it. So I went back the next day and met the owner, Cynthia, who invited me back to offer a blessing. It was a cold Tuesday morning and I arrived bright and early with holy water, stole and liturgy. After the blessing, Cynthia asked me how much she owed me for the blessing. I was taken aback and told her that we wanted nothing; but I came to share that not only does God care about her, her employees and business, but that the people at All Saints care and want to help them any way we could.

As the months passed, we came to know Rosario’s husband, Roberto, their children, Xaviar and Carena. We were introduced to other members of the Casa Hacienda family, Xochitl, Brenda, Carlos, Lupe, Jenni and others. One day after lunch, Rosario asked if we did baptisms. Needless to say, with tears of joy I had the privilege of baptizing Xaviar on Easter Sunday with family members from Mexico joining us. Rosario shared with me that for the first time since coming to the United States they felt like they had a spiritual home.

I invited them all to my home for a BBQ and Wiffel ball game over the summer, where more and more people from this

Padre Kevin Beesley, with Our Lady of Guadalupe.

Latino community became more than just acquaintances, but friends. I became affectionally known as Padre Kevin.

Later in the fall, a death occurred in the Casa Hacienda family. In a time of sorrow and loss, they called All Saints and asked for Padre Kevin. I had the privilege of being with these dear children of God and offer Ministration at the time of Death, provide assistance during the funeral arrangements,

CONNECTING and ultimately offer the Mass of Burial of the Dead for the first time in Spanish. Through their pain, we grew closer still, and relationship continued to grow.

A few months ago, I was approached about hosting a gathering to celebrate the feast of Our Lady of Guadalupe. The owners and staff of Casa Hacienda provided food for over 200 people, brought in a Mariachi band, and donated a beautiful statue of Our Lady of Guadalupe to the parish. They posted a sign on the door of both their restaurants that they were closed for celebration of Our Lady of Guadalupe and invited guests to come to All Saints to participate in this holy celebration. A young lady who we had not met before came dressed as Our Lady of Guadalupe, wearing a costume made by her grandmother in Mexcio.

I am not a Spanish speaker. I took a couple years of Spanish while living in Florida. So I quickly worked very hard to learn how to pray Mass in Spanish, and with trepidation offered the Mass in Spanish. I preached in English with the support of a wonderful member of All Saints, Michael Mecurio, who

teaches Spanish in a local high school and translated the sermon. The church was filled, there was a sense of holy joy that flowed with tears of joy, relationships were made, and Jesus was working in the hearts of everyone who was present. Fr. Jason pointed out that just as Our Lady of Guadalupe brought together the Aztec and Spanish cultures in 1531, she brought together two groups of people who have learned to grow in love and become one beloved community.

We don’t know where God is leading All Saints, but we know that God has opened a door of ministry to us and partnership that is holy, divine. This is the heart of truly making disciples and being disciples of Jesus Christ. We look forward to next year as we continue this holy night of worship and love. ¡Gracias Jesús por tu amor y por llamarnos a servir a toda tu gente! ¡Gloria a Dios!

Padre Kevin Beesley serves as Assisting priest at All Saints, New Albany.

A few of the attendees of the Our Lady of Guadalupe celebration at All Saints, New Albany.

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CONNECTING JOHN HARRIS RECOGNIZED AS BRIDGE BUILDER

SUB-DEAN AWARDED DOCTORATE

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Congratulations to the Rev. Canon Manoj M. Zacharia, Subdean at Christ Church Cathedral, who successfully defended his dissertation, “A Study of Pluralistic Inclusivism as InterReligious Theological Methodology,” and was awarded his PhD in Philosophical Theology/Theology of Religions from Trinity College at the University of Toronto in November.

Canon Zacharia also serves as the Ecumenical and InterReligious Deputy for Diocese of Southern Ohio.

John Harris, a member of St. Simon of Cyrene, Lincoln Heights, was the recipient of the 2018 Bridge Builder award from the Cincinnati Hamilton County Community Action Agency. The award was presented at CAA’s 54th Annual Luncheon in November.

From CAA’s announcement: “John is a founding Director of the Cincinnati Hamilton County Community Action Agency Foundation and has served as Past President and is currently the Secretary/ Treasurer. He is truly a ‘Servant Leader’ and is former Treasurer of the Episcopal Diocese of Southern Ohio.

He is the Immediate Past President of the Union of Black Episcopalians. (John) lives with his wife Alice in Virginia and they maintain a residence in Cincinnati, Ohio. He is the proud father of three children, five grandchildren and three great grandchildren.”

Over four hundred corporate, nonprofit, and civic professionals come together at this annual event to network, celebrate successes and recognize exceptional community leaders. Congratulations to John for this well-deserved honor!

CONNECTING

GLEAN & SHARE

An update of the 2018 pilot project WHAT DOES “GLEAN” MEAN? According to Wikipedia, gleaning is the act of collecting leftover crops from farmers' fields after they have been commercially harvested, or from fields where it is not economically profitable to harvest. The USDA defines gleaning as simply the act of collecting excess fresh foods from farms, gardens, farmers markets, grocers, restaurants, state/county fairs, or any other sources in order to provide it to those in need.

Gleaning is a practice described in the Hebrew Bible that became a legally enforced entitlement of the poor in a number of Christian kingdoms.

•Leviticus 23:22 - When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and for the alien: I am the Lord your God. •Deuteronomy 24:21 - When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow.

The 2018 “Glean and Share” pilot project, organized by the Our Harvest Food Cooperative and several other Cincinnatiarea sustainable food organizations, set out to work directly with an experienced farmer and learn how to harvest, sort, and clean fresh produce gleaned from the field and deliver it to community sites to share with people in need.

This is the third article in a series about the Glean & Share project. Swiss chard and kale were gleaned in June and blueberries in July. (The first article appeared in the May 2018 Connections and the second in the September 2018 Connections.)

We scheduled two Glean and Share tomato events at the Our Harvest - Bahr Farm in College Hill in August with about 30 days advance notice. We started each day at 7:30 a.m., enjoyed good weather conditions, beat the heat and wrapped up by 10 a.m. both days. A total of 14 gleaners participated.

We learned about green, ripe, breaking, second grade, and compost stage tomatoes from Our Harvest Farm Manager Stephen Dienger. We harvested and sorted about 500 lbs. of tomatoes during the two gleaning events. Over 200 lbs. of second grade tomatoes were then shared with the Shelterhouse in Walnut Hills, First Baptist Church Cumminsville, and the Community Matters food pantry in Price Hill.

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CONNECTING PILOT PROJECT IMPACT – METRICS Original metrics focused on the number of gleaning days, volunteers and pounds of produce gleaned and shared. We learned to think about servings and the number of lives we touched. We shared 1,260 servings of fresh produce, assuming serving sizes as follows: June - Swiss chard / Kale - 4 cups raw per serving; 300 lbs. gleaned = 300 servings July - Blueberries - 4 oz. fresh per serving; 40 lbs. gleaned = 160 servings September - Tomatoes - 1 cup fresh per serving; 200 lbs. gleaned = 800 servings

IMPACT – PLACES SERVED We shared fresh farm produce within four counties (Hamilton, Butler, Clermont and Warren) in the ten-county Green Umbrella Regional Sustainability Alliance service area. Fourteen communities and destinations received and then shared cooked or preserved, fresh produce, including Shelterhouse – the David and Rebecca Barron Center for Men and Esther Marie Hatton Center for Women in Walnut Hills, Federation of Colored Women's Clubs in Walnut Hills, Church of the Advent Open Door Ministries in Walnut Hills, Queen City Kitchen in Price Hill, Community Matters Food Pantry in Mt. Auburn, Church of Our Savior in Mt. Auburn, First Baptist Church in South Cumminsville, St. Pius Place Senior Center in South Cumminsville, the Goshen United Methodist Church Food Pantry, Melon Ridge Assisted Living Facility in Goshen and LIFE Food Pantry in Loveland.

REFLECTIONS OF A GLEAN TEAM COMMUNITY LEADER

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I was very excited to participate in the Glean and Share pilot. My predecessor, Susan Jorgensen, had gotten South Cumminsville involved in the project. I took over for her towards the end of the summer, so I didn’t know much about origins of the program. I participated in gleaning tomatoes

at Our Harvest Farm. I got to talk with a few folks about the project and what folks planned to do with their shares.

It makes a lot of sense to me that if people are going without food, but farmers are having to waste their unusable produce, there should be a bridge to get the unused food to those who need it. Even still, getting fresh produce to folks in need is one thing but once they have it there’s no telling whether they know what to do with it. It (would) be great if we found a way to add a preservation aspect. Giving away organic produce also opens the conversation to educating folks that (some) produce doesn’t look like store-bought food but is much better for them.

The program brings people together through the work days.

Folks from different neighborhoods and organizations coming together and getting to know each other’s stories. As I’ve become more familiar with its purpose, I really think the program has the potential to help local producers and consumers.

Shamariah Brown, Fresh Food Access Coordinator – AmeriCorps VISTA, Working in Neighborhoods

REFLECTIONS OF THE GLEAN TEAM LEAD FARM MANAGER I just wanted to say how appreciative I am of the Glean and Share program. From my end, the program was a great success! It was well-organized and well-communicated, and streamlined my job to prepare for, train and manage the volunteers. We had help harvesting and in return we could donate our seconds. We would be stripping off the damaged chard and kale leaves anyways, or sorting out the seconds tomatoes, so the volunteer help lightened our load. We typically compost the kale and chard leaves that are considered too

CONNECTING damaged to sell. We also sell our seconds tomatoes to customers to do their own processing or we have a processor make them into our tomato products. In one form or another they still have a use and are no less nutritious. It's nice to have people who appreciate "ugly" produce. I enjoyed getting to know the volunteers and sharing my knowledge of vegetable farming, of which I am most passionate. I was happy to come in early on a few Saturdays to be a part of this program and would do it again if given the opportunity. Many thanks!

Stephen Dienger, Co-Farm Manager, Our Harvest Cooperative

LESSONS LEARNED The pilot project provided operational reality, challenges and insights into sustainability, discovery, safety, scheduling, transportation, equity, value and open communication. Some of the golden nuggets include: Scheduling a “Glean and Share� event 30 days in advance allows for planning, recruiting of gleaners and preparation for destination and purpose. Mother Nature became the wild card.

We learned the value of discovering and identifying in advance, destination community sites and organizations prepared to receive, process, cook, freeze, serve and share the farm fresh fruit and vegetables.

Transportation for glean team members to get to the two farms was by personal vehicle. Several participants did not have cars, yet still found a way to participate. Church van transportation (CH-uber) options should be considered for sustainability, flexibility and convenience for all gleaners. It would be interesting to explore more convenient communityto-farm options with Cincinnati Metro.

The Society of St. Andrew (SoSA), our Glean & Share mentors, highly recommended the use of gleaner Liability and Waiver forms and allowed the pilot project to use their template format. For safety purposes, we chose to require all gleaners to be at least 18 years old. An unintended consequence was to turn down an offer to glean by a Boy Scout troop whose leader wanted to participate.

The current wage for an entry level employee at most US farms is between $10 and $12/hour. This would be the likely

wage for a fully trained, experienced worker to pick and sort.

This project helped participants experience and appreciate the hard work that occurs on farms and throughout the farming industry at or near minimum wage.

The Glean and Share pilot project benefited from active participation from three farmers - Stephen Dienger (Our Harvest - Bahr Farm/College Hill), Samantha Gordon and Scott Gordon (Bee Haven Honey/Gordon Family Farm in New Richmond, OH).

It is difficult to measure the economic value of the knowledge shared by participating farmers and the experience gained by Glean Team volunteers. Recognition and appreciation for farmer and gleaner time and effort is greatly appreciated.

The benefits to the volunteer Glean Team members included both direct and intangible benefits; including farm fresh vegetables and fruits for personal use, farm and nature experience, education by and interaction with experienced farmers, shared human experience and the satisfaction of sharing fruits of labor with neighbors in need.

2019 AND BEYOND Becoming a part of the nationwide gleaning movement creates the opportunity for larger scale and a higher probability of sustainability. Annual funding of at least $50,000 would provide one full-time or two part-time project manager(s) and some expense coverage to expand Glean and Share to other farms and communities in the southwest Ohio/Central Ohio River Valley in 2019.

Conversations with the Society of St. Andrew, including the regional leader for Indiana, offer a path to ongoing collaboration and cooperation. Time, experience and funding could lead to formal integration with a SoSA chapter in southwest Ohio, southeast Indiana and northern Kentucky.

If interested in learning more about participating, funding or supporting Glean & Share in 2019 and beyond, please contact either Brian Shircliff of VITALITY Cincinnati at vitalitycincinnati@gmail.com or Mike Eck at miketeck@gmail.com Mike Eck is a food justice advocate and is actively involved in the local organic food movement in southwest Ohio. He and his wife, Denise, are members of Christ Church, Glendale.

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CONNECTING

REGISTRATION OPEN FOR REFRESH YOUR SOUL 2019: LIVING WELL WITH PURPOSE Parish Health Ministry’s annual Refresh Your Soul Conference will return to the Cintas Center at Xavier University on Monday, March 18, 2019.

Registration for Refresh Your Soul is now open and tickets for the popular event are selling quickly. Here’s what you can look forward to during this day devoted to “Living Well with Purpose.”

FEATURED SPEAKERS

The keynote speaker is Kathryn Spink, author of the acclaimed New York Times bestseller Mother Teresa: An Authorized Biography.

Spink was involved with Mother Teresa’s work for over 17

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years, and she has spoken internationally about the “Saint of Calcutta,” including an address at the United Nations Conference.

At the conference, Spink will explore Mother Teresa’s exceptional care of the poor, the sick and the dying; her compassion and respect for individual differences; her identification of the need to meet emotional and spiritual problems; and her emphasis not so much on prolonging life at all costs, as on enabling people to die with dignity and surrounded by love.

Doing “small things with great love” was a transforming principle that gave meaning and purpose to Mother Teresa’s life and one she stressed was accessible to all.

CONNECTING OTHER FEATURED SPEAKERS INCLUDE: Rabbi Abie Ingber, the founder and former executive director of the Center for Interfaith Community Engagement at Xavier University.

Rabbi Ingber will relate valuable lessons from his parents, who survived the Holocaust and inspired him on his pathway to peace, in a presentation titled “The Purpose of Life is a Life of Purpose.” “Every farmer knows that it is not about the number of barns you build, but about the seeds you plant; every parent knows it is not about the number of times you push the swing, but about how your child soars when they leave your playground,” Rabbi Ingber says. “So it is with our lives. When the purpose of life is a life of purpose, the integration of spirit, heart, hands and mind finds its greatest completion.”

Leah Sarris RD, LDN, the director of operations and executive chef for the Goldring Center for Culinary Medicine in New Orleans.

At the center, Sarris has developed a first-of-its-kind interdisciplinary program that combines culinary arts, science, nutrition and medicine. In her presentation, “Food as Medicine,” Sarris will discuss the growing field of culinary medicine and its power to improve patient health outcomes; the Mediterranean Diet, an important building block of culinary medicine; and groundbreaking research in this field.

Kay Frances, motivational humorist, author and family caregiver.

For over 30 years, Frances has shared her message to “lighten up, stress less and take care of ourselves” all over North America. In her talk, “Aging with Zest and Vigor,” Frances will share effective ways to cope with stress, maintain an optimistic spirit and take care of your own health.

OPTIONAL VIP SPEAKER LUNCHEONS

A limited number of seats are available for VIP luncheons featuring the above speakers for an additional $30 cost. The speaker luncheon topics are: Kathryn Spink: “Perseverance and the Dark Night of the Soul” Rabbi Ingber: “Rewarding Yourself — Healing the World” Leah Sarris: “Using Food in the Battle Against Cognitive Decline”

REFRESH YOUR SOUL BENEFITS PARISH HEALTH MINISTRY

The Refresh Your Soul conference is the primary fundraiser for ERS’s Parish Health Ministry (PHM) program, and 100 percent of the conference proceeds benefit PHM. Supported solely by donations, Parish Health Ministry helps 75 congregations of all denominations throughout central and southern Ohio and Northern Kentucky improve the lives of their members through health advocacy, screenings, crisis intervention, health care navigation, personal health counselling, education and wellness activities.

SPONSORS

Refresh Your Soul is made possible with the generous support of our Title Sponsor, TriHealth; our presenting sponsor, the Greater Cincinnati Chapter of the Alzheimer’s Association; the partnership of Xavier University; our Platinum Sponsors, the Diocese of Southern Ohio, Assisting Hands, and The Faith In Life Fund of the Diocese of Southern Ohio; and our Gold Sponsors, Christ Church Cathedral, Home Care Assistance, VITAS Healthcare, Orbis Education, and Molina Healthcare.

CREDITS FOR HEALTH CARE PROFESSIONALS

Continuing Education credits are available for Nursing, Social Work and Occupational Therapy.

For more information or to register, visit refreshyoursoulconference.com or contact Rebecca at 513.979.2246.

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CONNECTING EXPLORERS’ RETREAT FEB 1-2 The Commission on Ministry (CoM) will hold its annual Explorers’ Retreat the weekend of Feb 1-2, 2019, at the Procter Center. The Explorers’ Retreat is a required first step in the diocesan process for those discerning a call to ordained ministry.

The retreat will begin with dinner at Procter on Friday and end Saturday mid-afternoon. To attend, an Explorer must have been in discussions for a year with his/her priest about discernment and the priest must notify the CoM that he/she supports the Explorer entering this process. In addition, the Explorer must have been a member of the Episcopal Church for the past two years.

Prior to the retreat, each Explorer will complete a questionnaire about his/her spiritual journey. Visit diosohio.org and search Explorers Retreat for more information and a link to the registration form. If you need further assistance, please contact Sherri Martin, Assistant Transitions Officer & Executive Assistant to the Canons, at smartin@diosohio.org or 513.421.0311 ext. 105.

LAY WORSHIP LEADER LICENSE RENEWAL JAN. 26 Lay Worship Leaders whose licenses expire on December 1, 2018 and Dec 1, 2019 may have their licenses renewed for another 3 years from that date if they register and attend License Renewal Training on January 26, 2019 at Procter Center, and have officiated at Sunday Morning Prayer at least once during each year of their expiring license.

Those whose licenses expired before 2018, and those who have not officiated at least once a year during their current licensure, will not be licensed again until they attend a two-day training for new Worship Leaders.

Worship Leaders with non-expiring licenses are welcome to attend also. Your input will be important as current policies concerning Worship Leaders are discussed and edited for submission to Bishop Breidenthal.

Cost for the training is $30. Questions and requests for further information can be directed to the Rev. Marjorie Menaul at mmenaul@aol.com. Cost for the one-day training is $30. To register, visit diosohio.org and look under events.

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Coming up in March: Other perspectives on Beloved Community Dr. Martin Luther King Jr. spoke of the “Beloved Community” as the realization of the kingdom of God here on earth. Presiding Bishop Michael Curry has called on Episcopalians to become this beloved community by following Jesus into a loving, liberating and life-giving relationship with God, each other and creation.

So what does Beloved Community look like to followers of YHWH or Allah, or Bahá, Krishna or Buddha?

Submission deadline for the March issue is February 1. Submissions should be sent to communication@diosohio.org.

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CONNECTIONS

The official publication of the Diocese of Southern Ohio www.diosohio.org

The Rt. Rev. Thomas E. Breidenthal, Publisher David Dreisbach, Art director Julie Murray, Editor Amy Svihlik, Designer Dave Caudill, Copy editor

Submissions: Connections encourages the submission of articles and pictures. We reserve the right to edit material offered for publication. All submissions must include name, phone and email address for verification.

Send submissions to communication@diosohio.org.

Next deadline: February 1

Connections (USPS 020933) is published bi-monthly by the Diocese of Southern Ohio, 412 Sycamore St., Cincinnati, OH 45202-4179. Periodical postage paid at Cincinnati, OH. This publication is sent to all members of Episcopal congregations in the Diocese of Southern Ohio and is funded by mission share payments to the diocesan operating budget. Other subscriptions are $10 annually.

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POSTMASTER: Send changes of address to Connections, 412 Sycamore St., Cincinnati, OH 45202-4179.

We are a people of connection. We kneel around the same table regardless of color, creed, gender, race or sexual orientation.

Connections is a publication of the Diocese of

Southern Ohio, designed to enhance these connections and help foster new ones – because we are continually looking for ways to widen our circle.

dsoConnections.org