Greetings, beloved saints. I want to thank you for the generosity that I have received and the welcome that you have showed me. Many of you have reached out to me. I look forward to meeting each of you.

As we celebrate black history month, I do have a sense of joy and pride in coming to you as the first bishop of color in this part of the world. And I want to thank you the leaders and all of you in your prayers as I join you in this journey.

I’m conscious that we stand on these grounds that have been traveled by many before us, and I want to acknowledge the Ojibwe also known as the Chippewa, the Odawa, and the Potawatomi Indians. And remember that we traveled on this journey on the shoulders of our ancestors.

One on my favorite groups growing up, that I listened to, was Sweet Honey in the Rock. And I am constantly drawn to the depth of their theology. In one of their lyrics, they talk about every child, for each child that is born a morning star rises and sings to the universe who we are.

“We are our grandmother’s prayers; we are our grandfathers dreaming’s. We are the breath of the ancestors. We are the spirits of God. We are mothers of courage, fathers of time, daughters of dust, and sisters of mercy, brothers of love, lovers of life and builders of nations. We are seekers of truth, keepers of faith, makers of peace, wisdom of ages. We are our grandmothers’ prayers; we are our grandfathers dreaming’s. We are the breath of the ancestors. We are the spirit of God. We are one “

Black history month, in a way, is a reminder to us that we remember we are one. We need each other. And I believe the intentionality in recognizing that some groups are forgotten. Like the history of black people, is a reminder so that we might remember ourselves. Reorient ourselves. Correct ourselves.

The second thing that stands up for me is that we are better when we know our history. And in this young country of ours there is some history that we are better when we understand the intentions behind that history. For instance, the doctrine of discover is something we know don’t know a whole lot about. In the episcopal church we do. We have all of the denominations that came out and confessed for the ways we have” benefitted” from this doctrine of discovery

It was a secular doctrine, but it was endorsed by the church. Granted it wasn’t The Episcopal Church that was endorsing it, but we, in that sense of the word were complicit. And why is this important? It is important because when we enforce the theology that suggested that some lives are more important and more valuable than other lives, that ideology, has implication. And I think that’s where the problems of racial discrimination, gender discrimination, orientation discrimination, everything kind of falls in a domino out of that kernel of a lie.

And so, I think when we celebrate black history month, it gives us an opportunity to understand our history better and figure out ways not to repeat lies. Repeat things that are not of God. In other words, as a church, we have to get out of ungodly religiosity. And it is a matter of the mind—how we know things.

So when we look at the teachings of Jesus, we are reminded that Jesus was all about helping us understand our whole selves and that we don’t have to do that on the back of others. In other words, I don’t have to feel better because somebody else is less than me.

I am familiar with the caste system in India, and that is a system. It is a system that affects the mind, and then affects policy, practices, and then culture is formed, and then sustained.

So as we engaged black history month, I hope that we can pay attention to some of the ways in which in we can be transformed, and places that we need to confess, and acknowledged our complicit behaviors and policies with things that did not affirm the humanity of all people.

It is an opportunity for us to recognize that we are followers of Jesus. In the words of the great Verna Dozier, who was a Black American Lay women in The Episcopal Church. Verna was pretty articulate in helping us understand that at the end of the day we are not just worshippers of Jesus, we are followers. And the more we can follow the teachings of Jesus the better we will be as a church, and the more impact we can have in our world at large.

The world is hungry to recognize that we are not “us and them”. We really are much better when we are one. But it takes a lot of effort, it takes courage. It takes vision. And I pray that we will move in that direction one step at a time, one person at a time.

So blessings as we engage black history month, and may it be a transformative experiences for all of us inside. Take care.

 

Saludos queridos santos, deseo agradecer la generosidad que he recibido y la acogida que me han mostrado. Muchos de ustedes se han puesto en contacto conmigo. Y espero conocer a cada uno de ustedes.

A medida que celebramos el mes de la historia afroamericana, tengo un sentimiento de alegría y orgullo por venir a ustedes como el primer obispo de color en esta parte del mundo. Y quiero agradecer a los líderes y a todos ustedes en sus oraciones mientras me uno a ustedes en este trayecto.

Soy consciente que estamos en estos terrenos que han sido recorridos por muchos antes que nosotros, y quiero reconocer a los Ojibwe también conocidos como los Chippewa, los Odawa y los indios Potawatomi. Y recordar que viajamos en este viaje a hombros de nuestros antepasados.

Uno de mis grupos favoritos de la infancia, que escuchaba, era Sweet Honey in the Rock. Y me atrae constantemente la profundidad de su teología. En una de sus letras hablan de cada niño, por cada niño que nace sale una estrella de la mañana y le canta al universo quiénes somos.

“Somos las oraciones de nuestras abuelas, somos los sueños de nuestros abuelos. Somos el aliento de los antepasados. Somos los espíritus de dios. Somos madres del valor, padres del tiempo, hijas del polvo, y hermanas de la misericordia, hermanos del amor, amantes de la vida y constructores de naciones. Somos buscadores de la verdad, guardianes de la fe, artífices de la paz, sabiduría de los tiempos. Somos las oraciones de nuestras abuelas, somos los sueños de nuestros abuelos. Somos el aliento de los antepasados. Somos el espíritu de dios. Somos uno”

El mes de la historia Afroamericana, en cierto modo, es un recordatorio para que recordemos que somos solo uno. Nos necesitamos mutuamente. Y creo que la intencionalidad en reconocer que algunos grupos son olvidados. Como la historia de los negros, es un recordatorio para que nos recordemos a nosotros mismos. A reorientarnos. A corregirnos a nosotros mismos.

La segunda cosa que me parece importante es que somos mejores cuando conocemos nuestra historia. Y en este joven país nuestro hay algo de historia que es mejor cuando entendemos las intenciones que hay detrás de esa historia. Por ejemplo, la doctrina del descubrimiento es algo de lo que no sabemos mucho. En la iglesia episcopal lo hacemos. Tenemos todas las denominaciones que salieron y confesaron por las formas en que nos hemos “beneficiado” de esta doctrina del descubrimiento

Era una doctrina secular, pero estaba avalada por la iglesia. Concedido que no era la iglesia episcopal la que lo avalaba, pero nosotros, en ese sentido de la palabra éramos cómplices. ¿y por qué es importante? Es importante porque cuando aplicamos la teología que sugiere que algunas vidas son más importantes y más valiosas que otras, esa ideología, tiene implicación. Y creo que ahí es donde los problemas de discriminación racial, de género, de orientación, todo cae en forma de dominó a partir de ese núcleo de mentira.

Y por eso considero que cuando celebramos el mes de la historia afroamericana, nos da la oportunidad de entender mejor nuestra historia y de encontrar maneras de no repetir las mentiras. Repetir cosas que no son de dios. En otras palabras, como iglesia, tenemos que salir de la religiosidad impía. Y es una cuestión de la mente, de cómo conocemos las cosas.

Así que cuando miramos las enseñanzas de Jesús, recordamos que Jesús trataba de ayudarnos a entender nuestro ser completo y que no tenemos que hacerlo a costa de los demás. En palabras de orden, no tengo que sentirme mejor porque otra persona sea menos que yo.

Estoy familiarizado con el sistema de castas en la india, y eso es un sistema. Es un sistema que afecta a la mente, y luego afecta a la política, a las prácticas, y luego se forma la cultura, y luego se mantiene.

Así que, al participar en el mes de la historia afroamericana, espero que podamos prestar atención a algunas de las formas en las que podemos transformarnos, y a los lugares en los que tenemos que confesar, y reconocer nuestros comportamientos y políticas cómplices con cosas que no afirman la humanidad de todas las personas.

Es una oportunidad para reconocer que somos seguidores de Jesús. En palabras de la gran Verna Dozier, que fue una laica negra estadounidense de la iglesia episcopal. Verna fue bastante elocuente al ayudarnos a entender que al final del día no somos sólo adoradores de Jesús, somos seguidores. Y cuanto más podamos seguir las enseñanzas de Jesús, mejor seremos como iglesia, y más impacto podremos tener en nuestro mundo en general.

El mundo tiene ganas de reconocer que no somos “nosotros y ellos”. En realidad, somos mejores cuando somos uno. Pero se necesita mucho esfuerzo, se necesita valor. Se necesita visión. Y rezo para que avancemos en esa dirección paso a paso, persona a persona.

Así que bendiciones al participar en el mes de la historia afroamericana, y que sea una experiencia transformadora para todos nosotros en nuestro interior. ¡Cuídense!

 

 

The General Convention normally meets every three years and is the governing body of The Episcopal Church. It is composed of the House of Deputies, with nearly 900 clergy and lay deputies elected from the church’s 109 dioceses and area missions, and the House of Bishops, with over 200 active and retired bishops. 

Are you curious about what happens when the General Convention legislative committees hold open hearings to discuss proposed legislation affecting the entire church?

Have you ever wanted to give direct input into The Episcopal Church’s legislative process but couldn’t attend the whole convention?

In preparation for the 80th General Convention of the Episcopal Church in 2022, the process has been revised to allow for greater direct participation in the legislative process from the wider church from home. 

The business of the convention take the form of resolutions that must be passed by both the House of Deputies and the House of Bishops in order to be adopted. Resolutions come to the convention from the taskforces and committees that operate between conventions as well as from bishops, dioceses, provinces, and deputies. <THIS IS WHERE I”LL PLACE THE “KEEP READING” LINK>

After their initial submission, resolutions are assigned to relevant legislative committees composed of deputies and bishops. These committees study the proposed legislation and make modifications as needed. The committees also hear public testimony on all resolutions before they come to the convention for futher discussion and vote. The legislative committees are required to hold at least one public hearing on each resolution at which anyone is allowed to “testify” or provide input to the committee.

In previous years, legislative committees did not begin meeting until gathered on-site for the General Convention, requiring speakers to be physically present to provide their perspective to the committee. This time around, the process has changed such that legislative committees began meeting online in November – nine months before the official start of the 80th General Convention, July 7-14, 2022. Online public legislative hearings will begin as early as mid-February 2022. 

In addition to increasing access to the process for the wider church, by holding hearings online ahead of the convention, the time spent on the ground in Baltimore will be shorter and at a reduced cost from prior conventions. 

The elected deputations of Eastern and Western Michigan have begun meeting monthly to build relationships with one another and monitor legislation. We will be tracking the hearings and testifying to specific areas of interest and expertise. We strongly encourage our wider diocese to take advantage of this unique access to the legislative process by observing the hearings and testifying if you wish. 

• Click here for a list of legislative committees that will consider resolutions. 
• Click here to access the Virtual Binder where, once available, all proposed resolutions will be available.
• Click here to access the schedule of legislative hearings. Please pay attention to whether the meeting includes time for open discussion and whether it’s held by the House of Bishops, House of Deputies, or as a Joint Committee. 
• Click here to participate in a survey about the proposed church-wide budget for 2023-2024.

Please note that all matters of legislative committee meetings are subject to the rules established by that particular House (House of Bishops Rules and House of Deputies Rules). Prior to open legislative hearings, committee meetings remain open to non-committee members to observe. Requests must be submitted at least two business days ahead of the meeting and observers must agree to a code of conduct in order to participate.  

Several of our deputation members are serving on committees during the General Convention: 

• The Rev. Jennifer Adams (Grace, Holland) – Chair, Ministry
• The Rev. Brian Coleman (St. Thomas, Battle Creek) – Stewardship & Socially Responsible Investing
• Anne Davidson (St. Mark’s, Coldwater) – Chair, Certification of Minutes
• Bill Fleener, Jr. (St. David’s, Lansing) – Program, Budget & Finance
• Dr. Elizabeth Jordan (St. Paul’s, Flint) – Vice Chair, Ecumenical & Interreligious Relations
• The Rev. Pamela Lenartowicz (St. Andrew’s, Gaylord) – Rules of Order
• Ellen McVey (St. John’s, Midland) – Sexual Harassment/Safeguarding
• Carol Moggo (St. Francis, Grayling) – Environmental Stewardship & Care of Creation
• The Rev. William Spaid (Kalamazoo) – Constitution and Canons
• The Rev. Canon Michael Spencer (Dio Staff, Grand Blanc) – Dispatch of Business

As the chairs of your deputations to General Convention, we sincerely hope that you will take advantage of this unique opportunity available to the wider church to observe and participate in the legislative process.  Also, if you have questions about the process or anything else related to General Convention, please do not hesitate to contact us. 

Ellen McVey (St. John’s, Midland)
Deputation Chair,
The Episcopal Diocese of Eastern Michigan    

Bill Fleener, Jr. (St. David’s, Lansing)
Deputation Chair,
The Episcopal Diocese of Western Michigan  

 

Dear Friends in Christ,

As we approach our diocesan convention later this month, we write with an update on the process of selecting a bishop provisional to serve alongside our people in Eastern and Western Michigan.

As was announced in August, a special interviewing committee composed of equal members of both dioceses met several times over the last couple of months to interview a slate of candidates. Having conducted these interviews, they recommended a candidate to the Joint Standing Committee, who enthusiastically accepted the recommendation. We are now in the process of conducting background checks and other necessary steps toward public nomination.

Consistent with the canons of The Episcopal Church, the candidate is an already-consecrated bishop currently serving in another diocese. The Standing Committee is charged with selecting and nominating one candidate to the convention.

If elected, our candidate for bishop provisional will be with us for 2-4 years, throughout the period of intentional relationship and exploration between our two dioceses, as we navigate the longterm effects of the pandemic and continue to heal from the suspension of our bishop over the last year. The role of bishop provisional is akin to priest-in-charge, holding all the responsibilities of a bishop diocesan but without tenure. As a seasoned bishop, they offer our dioceses rich experience in ministry and an outsider’s perspective as we tackle the big questions about who we are called to be in this place and time. They would be a shared staff member of the dioceses, joining our Canon for Evangelism and Director of Children, Youth, and Young Adult Ministries in serving our communities from shore to shore.

The candidate is in the process of announcing their departure within their current diocese. Recognizing that these goodbyes are pastorally sensitive, they have requested that we wait to release a full announcement about the candidate until mid-October. We are excited to share their name and information with you as soon as we are able.

After the nomination is announced and before the joint diocesan convention, there will be several opportunities for Zoom “meet and greets” with the bishop for our people to hear from and interact with our nominee ahead of convention.

• Tuesday, October 19th, 7-8:30pm  –  Click here to RSVP
• Wednesday, October 20th, 2-3:30pm  –  Click here to RSVP
• Sunday, October 24th, 2-3:30pm  –  Click here to RSVP
• Monday, October 25th, 10-11:30am  –  Click here to RSVP

Please RVSP using the links provided above to receive your secure Zoom link for the meeting. We invite you to share this invitation broadly within your congregation with the understanding that these gatherings are open to all. Delegates and clergy voting in the upcoming convention are especially encouraged to attend.

We ask your prayers for the candidate, for your Standing Committees, and for one another as we enter our next season of ministry together with unceasing hope, great humor, and expectant listening to the Spirit’s leading. We look forward to sharing more information soon and to see you on Zoom and in Lansing later this month!

Yours in Christ,
The Standing Committee of Eastern Michigan

Janet Huff Worvie, President
St. John’s, Otter Lake

The Rev. Brian Chace, Vice Pres.
Ret., West Branch

Gary Grinn
St. Paul’s, Gladwin

Barb Ilkka, Secretary
St. John’s, Saginaw

The Rev. Deacon Anna Leigh Kubbe
Holy Family, Blue Water

The Rev. Nancy Mayhew
St. Alban’s, Bay City
The Standing Committee of Western Michigan

The Rev. Dr. Randall R. Warren, Pr.
St. Luke’s, Kalamazoo

Martha Bartlett, Secretary
St. James, Pentwater

The Rev. Jodi Baron
St. Philip’s, Beulah & Holy Trinity, Manistee

David Croal
St. Mark’s, Coldwater

Anne Davidson
St. Mark’s, Coldwater

The Rev. BJ Heyboer, Vice Pres.
St. Mark’s, Newaygo

The Rev. Diane M. Pike
Southwest MI Episcopal Covenant

Carole Redwine
St. Philip’s, Grand Rapids

We remember and celebrate this day the call of Matthew by Jesus. In Matthew 9:9 we read, “Jesus saw a man named Matthew sitting at the tax collector’s booth.”  Perhaps the most startling words in the entire account are those that indicate Jesus “saw him.”

Are we appropriately surprised by the unlikelihood of this call? It would have been easy for Jesus not to see Matthew.  It would have been more efficient to walk on by and not bother.  After all Matthew was a tax collector: a collaborator with the Roman government and understood as an extortionist who was getting rich off of his own people.  Furthermore, we know that tax collectors were abhorred by the most pious of Jewish groups, the Pharisees.  Yet, Jesus did see Matthew and dared to call him into his circle of disciples in order that he might follow.

Whom do we not see?  For whom would it be easy to walk on by, not recognize or acknowledge?  Whom do we choose not to value?  Often when disasters strike such as in pandemics, hurricanes, or even in our difficult national conversations regarding displacement and immigration, it is precisely those who are the unseen that are suddenly exposed. This is especially true of the poor and other vulnerable populations.  It is my hope that in our faith communities we are working very hard to see as clearly as Jesus sees, and draw into his circle of care those to whom we need to respond, in word and in action.  

As Matthew 9:13 reminds us, quoting Hosea, “I desire mercy, not sacrifice.” The law of love takes precedence even over our desire for personal freedom. Our religious devotion and our life as a Church mean little to nothing unless we are willing to love as Jesus loves, with mercy, as we respect the dignity of every human being and create a world where hope is born. 

Bishop Skip

 

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Recordamos y celebramos este día el llamado de Mateo por Jesús. En Mateo 9:9 leemos: “Jesús vio a un hombre llamado Mateo sentado en el puesto de los recaudadores de impuestos”.  Quizá las palabras más sorprendentes de todo el relato son las que indican que Jesús “lo vio”.

¿Nos sorprende apropiadamente la improbabilidad de esta llamada? Hubiera sido fácil para Jesús no ver a Mateo.  Hubiera sido más eficiente caminar y no molestarse.  Al fin y al cabo Mateo era un recaudador de impuestos: un colaborador del gobierno romano y  un extorsionador que se enriquecía a costa de su propio pueblo.  Además, sabemos que los grupos judíos más piadosos, los fariseos, aborrecieron a los recaudadores de impuestos.  Sin embargo, Jesús vio a Mateo y se atrevió a llamarlo a su círculo de discípulos para que pudiera seguirlo.

¿A quién no vemos?  ¿Para quién sería fácil pasar de largo, no reconocer ni reconocer?  ¿A quién elegimos no valorar?  A menudo, cuando se producen catástrofes como pandemias, huracanes o incluso en nuestras difíciles conversaciones nacionales sobre desplazamientos e inmigración, son precisamente los que no se ven los que quedan repentinamente expuestos. Esto resulta especialmente cierto en el caso de los pobres y otras poblaciones vulnerables.  Espero que en nuestras comunidades de fe estemos trabajando muy duro para ver tan claramente como Jesús ve y atraer a su círculo de atención a aquellos a quienes tenemos que responder, de palabra y de acción.  

Como nos recuerda Mateo 9:13, citando a Oseas: “Misericordia quiero, no sacrificios”. La ley del amor prevalece incluso sobre nuestro deseo de libertad personal. Nuestra devoción religiosa y nuestra vida como Iglesia significan poco o nada si no estamos dispuestos a amar como ama Jesús, con misericordia, respetando la dignidad de cada ser humano y creando un mundo donde nazca la esperanza. 

Obispo Skip

Note that the event of Jesus’ transfiguration begins with him in prayer.  How could it be any other way?  The whole experience in Luke’s account is bracketed by Jesus pointing toward the way of the cross and his eventual death.  He enters into prayer as he offers himself to a centered conversation with God whereby he might gain clarity about his mission on earth.  Jesus’ “departure,” or even better, “exodus,” which he is to accomplish at Jerusalem, signifies his unique role in salvation history.  The way of Jesus, the way of giving oneself away as an offering of love and in thanksgiving for the gift of life, is the way for all.

The Transfiguration gives us a window through which we are able to catch a glimpse of Jesus’ identity continuing in the fullness of the Law and the Prophets as known through Moses and Elijah.  We are also given a view, as the veil is pulled back a bit, of the purpose of all humanity.  There are gifted moments in life when we are able to see most clearly, unitive experiences if you will, when we know to the very depths of our being why we are here, for what we were created, and that in our human experience we know ourselves held by a love that knows no bounds.

I had such an experience in a systematic theology class when my professor shared with us a particularly sacred and tender moment in his life.  While out to dinner with his wife, he got a phone call to return home immediately where a baby sitter had been caring for his young child.  They learned that in a horrific accident in the home and through no fault of the baby sitter, their beloved child had died.  These words from my professor were indelibly marked on my soul that day when he said, “I have been to the bottom and the bottom is firm.”  It is firm because of the One who holds us and just as with Jesus, calls us beloved.

It is something of the quality of that awareness that Jesus knew on the holy mount.  He was completely and transparently in that moment so drawn by grace into the fullness of his humanity that his divinity could not help but become evident as well.  This is why in the end, in Christian understanding, there is really only one sacrament—Jesus the Christ.  He is the outward and visible sign of the inward and spiritual grace of God.  Any other sacramental expression is only so to the degree that it manifests Christ himself and as it draws us to the place where we know our own Christ-likeness.

One of my spiritual practices is to look for how a person has been a sacrament in his or her life, a window through which we catch a glimpse of the beauty of God and that to which Jesus points.  This often plays out when I am reflecting on a life in preparation to preach at a funeral.  A dear friend died recently.  When pondering his gift to me, I realized that in his presence and his own broken humanity, I always knew I was loved.  In this way he portrayed Christ to me—no question.  This is God’s gift to Jesus in his transfiguration.  It is God’s gift to us in Christ.  It is to be our gift to the world.

 

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Tenga en cuenta que el acontecimiento de la transfiguración de Jesús comienza con él en oración.  ¿Cómo podría ser de otro modo?  En el relato de Lucas, toda la experiencia está marcada por el hecho de que Jesús señala el camino de la cruz y su eventual muerte.  Entra en la oración ofreciéndose a una conversación centrada con Dios para obtener claridad sobre su misión en la tierra.  La “partida”, o mejor aún, el “éxodo” de Jesús, que va realizará en Jerusalén, significa su papel único en la historia de la salvación.  El camino de Jesús, la forma de entregarse como ofrenda de amor y en acción de gracias por el don de la vida, es el camino para todos.

La Transfiguración nos ofrece una ventana a través de la cual podemos vislumbrar que la identidad de Jesús continúa en la plenitud de la Ley y los Profetas, tal como se conoce a través de Moisés y Elías.  También se nos da una visión, a medida que el velo se retira un poco hacia atrás, del propósito de toda la humanidad.  Hay momentos dotados en la vida en los que somos capaces de ver con mayor claridad, experiencias unitivas si se quiere, cuando sabemos hasta lo más profundo de nuestro ser por qué estamos aquí, para qué fuimos creados, y que en nuestra experiencia humana nos sabemos sostenidos por un amor que no conoce límites.

Tuve esa experiencia en una clase de teología sistemática cuando mi profesor compartió con nosotros un momento particularmente sagrado y tierno de su vida.  Mientras salía a cenar con su mujer, recibió una llamada telefónica para que volviera inmediatamente a casa, donde una niñera había estado cuidando de su hijo pequeño.  Se enteraron de que en un horrible accidente en el hogar y sin culpa de la niñera, su querido hijo había muerto.  Estas palabras de mi profesor quedaron marcadas de forma indeleble en mi alma aquel día cuando dijo: “He estado en el fondo y el fondo es firme”.  Es firme debido a Aquel que nos sostiene y, al igual que con Jesús, nos llama amados.

Es algo de la calidad de esa conciencia que Jesús conocía en el monte sagrado.  En ese momento, la gracia lo atrajo de tal forma a la plenitud de su humanidad que su divinidad no pudo evitar hacerse también evidente.  Por eso, al final, en el entendimiento cristiano, solo hay un sacramento: Jesucristo.  Es el signo exterior y visible de la gracia interior y espiritual de Dios.  Cualquier otra expresión sacramental es solo así en la medida en que manifiesta a Cristo mismo y nos lleva al lugar donde conocemos nuestra propia semejanza a Cristo.

Una de mis prácticas espirituales es buscar cómo una persona ha sido un sacramento en su vida, una ventana a través de la cual vislumbramos la belleza de Dios y aquello a lo que Jesús apunta.  Esto ocurre a menudo cuando reflexiono sobre una vida en preparación para predicar en un funeral.  Un querido amigo murió hace poco.  Al reflexionar sobre el regalo que me hizo, me di cuenta que en su presencia y en su propia humanidad rota, siempre supe que era amado.  De esta manera me retrató a Cristo, sin duda.  Este es el regalo de Dios a Jesús en su transfiguración.  Es el regalo de Dios para nosotros en Cristo.  Es nuestro regalo para el mundo.