Every month ECFVP offers five resources on a theme. This month we've asked Miriam McKenney, Forward Movement’s Director of Development and Mission Engagement, to choose five resources for healthy churches that resonated with her. Please find her choices below.
Community college campus ministry is likely the Church’s biggest blind spot, greatest overlooked missional opportunity, and even worse, a prime example of inadvertent systemic racism and classism. Which means it’s time we started asking ourselves, “Who are we missing?”
Over my 25+ years of ordained ministry, I have observed that as a general rule congregations and judicatories seem to put much more resources into campus ministry at 4-year colleges and universities than they do into 2-year community colleges. Not that campus ministries at 4-year institutions get all that much attention compared to typical congregation-based ministries, mind you. Most clergy seem to view campus ministry as a “junior varsity sport” when it comes to vocations, and those who start there quickly come to see congregation-based ministry as a better career move.
COVID-19 and the uprisings in response to the murder of Black bodies have brought into sharp relief the continued economic, health, environmental, and racial injustices and brutalities impacting the Black community. Some have felt helpless, anxious to respond compassionately and participate in effectual work that changes brutal conditions, but feeling at a loss about where to begin, overwhelmed with the magnitude of the task.
And the task is overwhelming. Neither health inequities nor police injustice began with COVID-19. Both are the result of long-term, structural injustices. They are the result of how we are situated socially. Where you find yourself today is the consequence of where you were months or years or even generations ago. Many feel flat-footed because of decades of separation. The good news is, whatever you do now can change where you will be, where we all will be in the future.
Every month ECFVP offers five resources on a theme. This month we've asked the Rev. Audra Abt, who serves in Greensboro, North Carolina as the Vicar at Church of the Holy Spirit and Mission Developer for Abundant Life Health & Healing, to choose five resources that resonated with her. Please share this email with new members of your vestry and extend an invitation to subscribe to ECF Vital Practices to receive Vestry Papers and this monthly digest.
When we started The FaithX Project a little over three years ago, we chose as our mission “helping faith communities survive and thrive in turbulent times.” Little did we know how prophetic those words would be or how turbulent the times we would be working in. In the last three months we have experienced:A once-in-a-lifetime pandemic that has closed down society, even houses of worship, An economic collapse to rival the Great Depression, and... Societal upheaval not seen since the assasination of the Rev. Martin Luther King, which erupted in response to the murder of a unarmed black man by a policeman and to the systemic racism it represented.
Every month ECFVP offers five resources on a theme. This month we've asked The Rev. Sam Dessórdi Peres Leite, who serves as the Senior Priest at St. Stephen and the Incarnation Episcopal Church in Washington, D.C., to choose five resources that resonated with him. Please find his choices below. Please share this email with new members of your vestry and extend an invitation to subscribe to ECF Vital Practices to receive Vestry Papers and this monthly digest.
“What were they thinking?” is often the head-shaking lament of congregational leaders surveying the obstacles inherited from architects and renovators in previous decades. Up three steps to get to the nave, down a flight to reach the fellowship hall, through a narrow hallway to get to a restroom with even narrower stalls.
Recognizing these barriers, many churches really, really try to make changes to increase accessibility. For most of us, our first thoughts are of stairs and restrooms, but there is so much more.
Like so many of my fellow Episcopalians, I love the season of Advent. Really, I like all three winter seasons – Advent, Christmas, Epiphany.
I live in the northern hemisphere, so these winter seasons coincide with the dark days of the year, which match up well with the themes of Jesus, the Light, coming into the darkness of the world. “Give us grace to cast away the works of darkness and put on the armor of light!”, we pray in the Collect for the first Sunday of Advent. “Jesus, the Light of the World”, we sing in Christmastide. And, in the season of Epiphany, we celebrate at that we are “the light of the world”, called to carry that light out for all the world to see.
But, in recent years, I’ve had my consciousness raised by the testimony of dark-skinned clergy and laity, those for whom the popular hymn, “I want to walk as a child of the light, I want to follow Jesus” causes pain.
In our congregations as well as dioceses we oftentimes have the opportunity to hire a new staff person whether a youth director, financial officer, musician, administrator or sexton. A question for us all is whether we are using good HR (human resource) practices to hire these individuals or are we filling these positions with “Family and Friends”.
Recently at our commission meeting we compiled a list of best practices for lay positions which are below. Do consider as leaders how well we are adhering to these items.
· Form search committees for appropriate lay positions across the church
· Utilize best practices for the job search process to maximize interest from lay people
· Determine whether positions being considered for clergy can also be performed by lay
· Determine whether lay positions being considered are for Episcopalians only or can be filled by those familiar with the Episcopal church
In August 2019 we commemorated the Quadricentennial (400, 3:00 pm, in remembrance of this critical date. There were also events in Ghana celebrated as the “Year of the Return” encouraging visits to the place of origin for many African-Americans. I also visited Jamestown this summer and learned a lot more about our American history including the critical role of the church in the chaotic times of the countries’ formation.
Commemorations are also very important in our church life, regardless of whether we are celebrating a tragic or happy event or flawed or heroic individuals. The church has provided us with liturgical resources including Holy Women Holy Men, and more recently A Great Cloud of Witnesses to highlight the many individuals who through their lives have furthered the ministry and mission of the church. Many churches do commemorate their own patron saint, however so many more can be explored and utilized from our church history.
Hablar de crecimiento espiritual no es una tarea fácil. Es un tema que se puede mirar desde un sin número de perspectivas porque lo que funciona para una persona, no necesariamente funciona para la otra. Sin embargo, todos podemos estar de acuerdo en que queremos crecer espiritualmente; tener una vida espiritual más rica y profunda. Lo difícil es descubrir cómo lograr ese tan deseado crecimiento. Especialmente si somos parte de algún grupo minoritario.
Si eres miembro de la comunidad LGBTQI+, una minoría racial o de género, sabes de lo que hablo. No es fácil crecer cuando se está tratando de sobrevivir y cuando además, estás buscando cómo sanar las heridas que muchas veces nos ha causado la religión y/o alguna iglesia.
Talking about spiritual growth is not an easy task. It is a topic that can be viewed from a number of perspectives because what works for one person does not necessarily work for another. However, we can all agree that we want to grow spiritually; have a richer and deeper spiritual life. The hard part is discovering how to achieve that much-desired growth. Especially if we are part of a minority group.
If you are a member of the LGBTQI+ community, a racial or gender minority, you know what I'm talking about. It is not easy to grow when you are trying to survive and when you are also trying to heal the wounds that were caused by religion or a church.
In my opinion, the first thing is to stop justifying our existence before those who deny our humanity. The Bible has been used to oppress women, the LGBTQI+ community and those of us who are not white. Putting ourselves on an equal footing is very exhausting. The best thing is to rest in the love of God, being sure that God loves us just as we are and created us as God’s sons and daughters.
I’ve often wondered why we, as millennials, are known for our insistence upon radical authenticity and our lack of tolerance for facades. The bulk of our generation grew up in the years surrounding and following the Columbine High School shooting. Many of us grew up doing “code red drills” where we hid under our desks and inside closets, knowing that in the instance that a shooter wrought havoc on our school, only a windowed classroom door stood between the shooter and our demise. Whenever I student-taught in college and entered a new classroom for the first time, my first instinct was to get a full visual layout of the room and see how I could best protect my students if there were to be a shooter. If there was a closet in the classroom, was it locked or unlocked? Was it big enough to hold students? Was there a window that students could safely use to exit the building? All of these questions went through my mind. These questions were harrowing questions to ask, but not at all out of the ordinary.
One of the odd perks of being a millennial, even if an “old” one, in the Episcopal Church is that I have always been expected to be a leader. Someone once suggested that it’s because I have some special quality or other, but probably it is just because I have continued to show up. Given that nearly all the millennial Episcopalians I know, no matter their shape, size or color, are also priests, I suspect that my experience is not entirely unique. Although this sort of experience may have been more common than I realized at the time, parts of it still strike me as odd.
During my youth there were plenty of occasions when I was asked to take on some small task or to coordinate some small group, which is all meet, right, and good. I imagine that this is normal for most kids who grow up in church. The odd part was that most of the time I was the only kid who showed up to church. This resulted in quirky absurdities like being named the leader of a youth group of which I was the only member. (I even received diocesan training for it!)
It is not uncommon to hear the question: “How do we get Millennials (aka Young Adults) into our church(es)?” This question, however, misses the goal if you are a faith community trying to connect with young adults and invite them to join you in following Jesus. The motivation behind this question is misguided. Masked as an attempt at evangelism, the real question being asked is “how do we get young adults to buy/invest/tithe into our communities and the work of our church institution.” My response to this is to re-think the question.
Why not try these on instead: What is it about my experience of faith in this community that I want to share with young adults? What are we doing here in this church, at this time and place, that young adults would want to be a part of, be companions in, be leaders of? How is my relationship with God leading me to invite others to know the joy of following Jesus? And how does inviting young adults to be a part of this faith community nourish, equip, encourage me to do that?
For over thirty years, The Episcopal Church was part of my self and soul. I was baptized as an infant with an Episcopal liturgy in a Methodist Church. I don't know how that happened either.
I’m one of those millennials. Sometimes it feels like we’re THE mystery the church must solve in order to not die. I think there are more important things to discuss, like how to follow Jesus. I used to love this slogan that dominated my childhood and young adult years: "The Episcopal Church Welcomes You." It was true because we said so, no question about it. The statement was dramatic - and innocent - enough to be fallibly infallible, and because we seemed to want to mean it. Years later, I realized I never questioned it because those who weren't universally welcome already knew not to come, and if I didn't see a problem, it didn't exist.
The word “millennial”, once uttered, causes a reflex of eye rolls. I was not particularly eager to hold the title of being a millennial. The thought of millennials seems off-putting with the generations that came before mine.
I am a Navajo, Second Generation “Cradle” Episcopalian Millennial Woman. What does this mean? It means I am full of hope and wear moccasins and a ton of turquoise to national church functions. As Nadia Bolz-Webber said, “You’re winning in the jewelry category,” at the 2019 Episcopal Communicators Conference. My generation adapted through the rapid advances in technology thus we are more accepting of change and our surroundings.
Over the past few years, I’ve leaned into what it means for me to live as authentically as possible in every area of my life. By no means is this a practice that comes easily or without fear. Authenticity – to open ourselves to the world as we are – can be scary. It requires vulnerability, humility, and courage. What will people think? Will they still like me? Will I be welcome?
The scariest place to do this can be the church. For all the talk of being a welcoming place where we worship a loving God, many folks do not experience church as either of those things. I have friends and acquaintances who want nothing to do with the church for this reason. They think Jesus is pretty cool, but often they don’t see people who call themselves Christian acting like Jesus. What they see is judgment, rejection, and hate. To compound the matter, when enacted by people claiming Christianity, these three things are justified by certain theologies and interpretations of scripture. Essentially, “God tells me it’s okay to hate you,” or, “My beliefs allow me to discriminate against you and here’s my supporting argument for why you should be okay with that.” Who wants to be authentic when the risk is finding out that self-revelation can mean rejection?
In the plush yet homey lounge of our small stone-gothic church, I sat across from two men in their late 20’s whom I have had the joy to know for the last year or so. In just a few months, theirs will be our first same-sex wedding at this urban Ohio parish, an occasion welcomed and celebrated with great fanfare from the congregation, with scarcely an inkling of opposition. Glowing with delight, they shared the readings chosen for their nuptials – two from Holy Scripture, and a selection from the opinion of Justice Anthony Kennedy in the landmark 2015 Olbergfell decision affirming same-sex marriage nationwide.
The generation that has come to be known as “Millennials” has been both forcefully criticized and lustfully sought after by countless voices within and outside the Church. We’ve grown used to the endless portrayals as phone-connected disbelieving libertine avocado toast-eaters, often followed by the hand-wringing plea for “more young people” in the pews. Those of us born between 1982 and 1996 (or thereabouts) continue to take the heat for so much that’s “gone wrong” in the world of religion, not least of which because of our characteristic disinterest in the Church the way it’s “always been.” And yet, we aren’t willing to toss the Baby Jesus out with the bathwater of countless manifestations of bad church throughout the ages.
As a young adult, I yearn for a Church where all young adults experience unforgettable moments in ministries that are their own in some way. I yearn for a Church that offers young adults the tools, the love, and the patience they need in their journey of understanding themselves, their faith, and the world around them.
The Church that I hope for is the type of Church that I have glimpsed through individuals who took chances on me, encouraged me, challenged me, prayed with me, and helped form me to be the person I am today. My life as a disciple has been enriched by opportunities to both lead and learn to follow; whether I was co-chairing a diocesan commission, preaching at Nuevo Amanecer, speaking up at General Convention, serving as camp counselor or a youth leader, or helping to develop a companion diocesan relationship between Texas and Costa Rica. I am a different kind of friend, daughter, mentor, and woman of faith today because I have been invited to walk into some strange and beautiful places to find the Spirit at work there.