Connections Spring 2022

Stories from the Diocese of Southern Ohio

Connections G N I K C A R C

Spring 2022 Issue 1 Vol. 9

OPEN

On cracks, change and

finding life By now, you probably have noticed that this issue of Connections looks a little bit Julie Murray different. We’re trying some new things in this new year, the first of which is changing up the size of the publication.

This slight modification has the potential for positive impact – by lowering production costs, we’re working toward printing more often and sharing our stories in a timelier manner. I’m also thrilled to be partnering with our diocesan formation team to include their 2022 Lenten Zine, “To Be Cracked Open,” within the pages of this issue of Connections. Collaboration and a willingness to shift has opened new opportunities for sharing the excellent resources our formation team has created with a larger audience.

Most people, if pressed, will admit to being averse to change, and some will stubbornly dig in their heels to avoid it. But in The Church Cracked Open, the book written by the Rev. Canon Stephanie Spellers and the focus of the Lenten Zine, Spellers definitively states that we must “crack open” or break our Church in order to save it.

In the introduction, Spellers uses the metaphor of the Gospel story about a woman with an alabaster jar of expensive nard. The woman doesn’t want to just drip a little of the healing nard on Jesus, she wants him to have all that she has to offer; so, she breaks the costly jar open so that the precious ointment will flow freely over Jesus’ head. Spellers imagines what the woman would have to say to us: You and your church, you are holding a beautiful jar. You are used to grasping it with both hands, tilting and pouring the contents with moderation through

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the carefully crafted spout. Someday, you will have to break it open so the contents will flow free, or God will do it for you.

You and your church, you think loving a thing means protecting it and maintaining it exactly as it was handed to you. Someday, you will understand what it means to love something enough to let it crack apart and just sit with the pieces, notice what needs to be removed for good, and then faithfully piece together what matters most to make something more whole, something more like what God intended all along. Someday you will lose your life and gain real life.

Oh child, this could be one of those times.

Now that kind of change may sound terrifying, but what this issue of Connections offers is stories of change and coming out on the other side. The spiritual practice of giving things up for Lent to symbolize Jesus’ 40 days of fasting in the wild is common, but Bishop Smith shares with us (page 4) that a different kind of practice may be in order during this pandemic season. The stories shared on the following pages tell of a congregation that had to make heartbreaking decisions in times of change – what can we learn from their journey? One ministry finds that soccer can help an immigrant teen feel welcome and loved. And there is a beautiful tribute to a dynamic woman who helped to literally break open God’s “frozen chosen,” the Episcopal Church, by bringing African American music into our regular worship. And finally, the formation zine offers a study and reflection of The Church Cracked Open through the lens of Becoming Beloved Community.

I read once about the Japanese art form of kintsugi, the practice of sealing cracks in a broken vessel with a mixture of lacquer and gold powder. Kintsugi embodies the concept of wabi-sabi, a philosophy of embracing imperfection. With kintsugi, cracks and spaces are not concealed, but celebrated and made beautiful.

As we take on the necessary work of cracking open our church, what beautiful thing will fill the spaces we create? Will it look like God intended all along?

Julie Murray serves as Associate Director of Communications for the Diocese of Southern Ohio and has been editor of Connections since 2013. Have a story to tell?

Connect with her at jmurray@diosohio.org.

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Lent in the time of the pandemic

When I was a young priest and living in Western Michigan, I was no stranger The Rt. Rev. to the monks at St. Gregory’s Abbey, Wayne Smith near the town of Three Rivers and about an hour away from where I lived. The community became a frequent source of refuge and retreat for me. I happened to have been there during Lent one year, and one of the monks remarked that not a lot changes during Lent at the monastery in terms of “giving up.” The monks, he said, already live a life of restraint and modesty all the time, and there isn't much to cut back for the sake of one season.

The observance of a good and holy Lent has to take on other aspects in that setting.

The Diocese of Missouri had a long-standing partnership with a diocese in South Sudan, where the people’s livelihood depends almost entirely on subsistence farming. The clergy themselves farm in order to make a living, and that living is always contingent on timely rains and good growing conditions. The cash economy is negligible; people grow their food, or they starve. I remember one old and venerable priest who was cutting back on the amount of food that she ate, and for a long time, so her granddaughter would have adequate nourishment to nurse her baby.

So close to the margins was life in South Sudan’s region of Equatoria. Lent necessarily looks different in such a setting.

Most of us are neither monastics (though I do see you, dear sisters of the Community of the Transfiguration) nor subsistence farmers in a marginal land.

But the whole Church has something to learn from witnesses like these.

This spring marks the third Lent during the time of the pandemic. Most people whom I know fluctuate from weariness, to fear, to being on edge. Perhaps there are practices of a good and holy Lent which might help us find some relief from these very things which ail us. Perhaps the usual practices of privation are out of place this year, given the situation.

The pandemic wears on most of us. I know that such is the case for clergy. I know because as bishop, I talk with clergy a lot. But I know well that clergy are not the only ones. Parents, children, teachers, students, first responders, people in

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health care, retail workers, cooks and wait staff, drivers, workers in construction, the unemployed—these come to mind easily to begin a list of all the people affected. Almost everyone feels the weight that the pandemic has imposed.

Strenuous giving-up for Lent strikes me as out of place in a time like ours. A good Lent this year may require greater attention to other graces which God sets all around us, to claim them and to practice them. The simple grace of rest, for example, may be just the Lenten balm for us all. A respite from all the urgencies demanding attention may prove elusive, nigh impossible for many of us. So, rest may appear impractical and difficult. Yet for a weary people, respite may be the only thing, that pearl of great price. The practice of sabbath rest might appear foolish, but it may be a crucial act of faith in our time.

The practice of prayer as “wasting time in God’s presence,” as someone has described it. Attention to eating meals together with the whole household. Joy in the small things and moments of the day. Solidarity with the dispossessed as a gospel value. Facing into sin—yes sin—as that which separates us from God and the people. It needs attention, and Lent begs for this attention. Sin which we have committed, but also that sin for which we are the beneficiaries. Our perverse avoidance of the fullness of life which God intends and has secured in Jesus Christ. The dignity and responsibility which God has bestowed upon us in baptism. These graces may be the right ones.

It seems to me that giving-up may be redundant this Lent. Seeking God and finding God’s graces anew, however, never grows old. These practices may mark a sweet spot in the hearts and lives of many of us during Lent this year. May it prove a good and holy season for us all.

The Rt. Rev. George Wayne Smith serves as Bishop Provisional for the Diocese of Southern Ohio. Connect with him at wsmith@diosohio.org.

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Changes

spell an uncertain future The Rt. Rev. Kenneth L. Price, Jr.

Way up in the most northeastern corner of our diocese, sitting on the Ohio River in Belmont County are two small towns, Bellaire and Martins Ferry.

Although many people in our diocese have likely never been to either town, they were both my first introduction to the Diocese of Southern Ohio.

Just six miles apart, Bellaire and Martins Ferry are situated right across the Ohio River from Wheeling, West Virginia, where I became rector of St. Matthew’s in 1984. At that time there were five churches in Wheeling, all within a few miles of Trinity in Bellaire and St. Paul’s in Martins Ferry. Each church had its own priest and St. Matthew’s had two full time, one retired priest and a deacon. In addition, churches in four small towns north and south in WV and St. John’s in Cambridge, Ohio, all had their own priests, so the sixteen of us could have had our own clergy conference without ever leaving the area.

During my ten years in Wheeling and now almost 28 as a bishop in Ohio, I have witnessed the steel mills and glass factories in that area closing and the population in every town decline. As the years went by it became impossible

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Bishop Price with the entire remaining congregation of Holy Trinity, Bellaire

for all the churches to have their own priest. For a while, two of the Wheeling churches and the two in Ohio formed a loose confederation called JEM (Joint Episcopal Ministry) and shared ministry and priests. After a good run, JEM folded, and different models were tried.

When I became a bishop, the priest in Martins Ferry had moved on and the priest in Bellaire was then serving both of the Ohio churches. When he retired, I ordained a husband and wife who each served the Ohio river churches, but soon they took calls out of state and

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those churches and St. John’s, Cambridge, formed a cluster, sharing a priest and an intern. Since they left, St. John’s has never again had a resident priest.

In 2007, a native son of the area who was serving as a deacon in Cincinnati, the Rev. John Brandenburg, came to serve both river churches and I ordained him priest. Not long after that, the people of the area recognized that they could no longer maintain two independent churches and so they merged, keeping the location in Martins Ferry as an outreach and social service center, and the church in Bellaire for worship under the name of Holy Trinity. (Editor's note: the building in Martins Ferry was later sold.)

Some years ago, Holy Trinity began hosting a city-wide Vacation Bible School, with a youth group from Epiphany Lutheran church in Pickerington coming for a week to help teach. It was and remains quite popular and had a huge attendance.

When John Brandenburg died in 2018, everyone began to see the handwriting on the wall. That first Easter Day after his death I held services in Bellaire and assured the congregation that the diocese would not forget them, but frankly there were few clergy itching to come to that part of the state or diocese nor were there ample funds. Deacon Robert Howell serves St. John’s in Cambridge faithfully and he borrows clergy from Zanesville and elsewhere to provide Eucharist from time to time. I have tried to go to these churches whenever I could and, the Revs. Lee Anne Reat and David Getreu in their diocesan positions go as often as their other duties allow. The Rev. Seth Wymer has also helped them do a property assessment. So, they are not forgotten, but the situation – secularly, economically and religiously – in the Upper Ohio Valley is a far cry from the days when I was resident there. Two

Holy Trinity, Bellaire

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A large group of Bellaire-area children attend their popular VBS each year.

major hospitals and countless business have closed in addition to the churches.

Given this reality, in 2021 the people of Holy Trinity made the hard decision to sell their building. Surprisingly, they quickly had an offer from people who had the means to repair and repurpose the building. On October 3, Mariann and I went to Bellaire to secularize their building. Deacon Robert Howell joined us for the service.

The congregation consisted of less than twenty from both Trinity and the former St. Paul’s. As I stood at the pulpit and looked out, the faces of many whom I have known for over 37 years clouded my mind. I was also aware of the spiritual presence of those now in God’s nearer presence, leaving the vast majority of the pews empty.

Secularizings often are quiet affairs with only a bishop or priest and a few witnesses. Not so in Bellaire. The wardens told me the congregation that day consisted of every remaining member, and although they could no longer support the building, they were hopeful that they would not have to disband the congregation. In fact, the new owner told them that since he did not need the church proper immediately, they could continue to worship there temporarily for a meager rent which he would then donate back to them. This was not a permanent fix, but they felt this would give them breathing room to find a new site to worship.

After the service, we adjourned to the parish hall (which would no longer be available to them) for a last shared meal there, (each food item individually wrapped, of course) and I found myself among some sad and yet still faithful people. The remnant gathered that morning talked about hoping to find a new site to continue worship and their hopes that the VBS could still go on. But they knew Eucharist would

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not be able to be held regularly for there was no resident priest. Senior Warden Nancy Spindler and Kathy Whitaker, who had both been through this same thing earlier when the Martins Ferry Church closed, agreed to continue holding Morning Prayer, and the Rev. Lee Ann Reat promised to come whenever she could, but everyone knew life would be very different.

On February 4, 2022, Bishop Wayne Smith received a letter from Senior Warden Spindler that stated, “After much prayerful consideration and painful discussion and agreement, the congregation of Holy Trinity Church in Bellaire has decided to close our congregation.” Missioner Reat will be with them on March 6 for their last service. In reflecting on this Lee Anne remarked that she hopes the highly successful VBS will find a way to continue. It has been a huge positive event in this area.

I am sharing this story because I am from the Ohio Valley and know the history well. However, if we change the name of the towns and churches, this story could be re-told with different people and situations all throughout the rural areas of our diocese.

Most parishioners in our diocese know little about this part of our state. Although some of the churches across the Ohio River in Wheeling still exist, in Ohio, St. James, Zanesville, 67 miles to the west, is the only church somewhat nearby with a full-time priest. St. John’s in Cambridge, between these cities, is led by a deacon.

St. Luke’s, Marietta, 138 miles to the south, is led by a part-time priest from West Virginia. The distance between the churches in that part of the diocese is large, and the lack of priests is keenly felt (although the recent assignment of the Rev. Joshua Nelson to Gallipolis and Pomeroy is a bright spot). The area is comprised of 17 churches but has only seven full-time priests. Like their colleagues in Central Ohio, these clerics have begun meeting regularly, either on Zoom or, when possible, in person for mutual support.

This article has focused on this part of our diocese because the recent deconsecration of the second of two churches there is still raw and because I identify with this Appalachian part of our diocese. But life during the pandemic has led us all to face the reality that we need to “reinvent how we do church” if we are to survive and flourish. Although our churches in the three urban areas of our diocese are not separated by miles, as is the case in the southeast and northwest, everyone is feeling the pinch. Now, while we are in a time of transition, we need to take a hard look at ourselves so that we can articulate clearly to our next new bishop our hopes and dreams. Let us use the example of what has happened in the Upper Ohio Valley as a stimulus to do the hard work of reinvention. Southern Ohio has a reputation as a healthy and resource-rich diocese. But if we do not act now, more congregations may find themselves facing the hard decisions that the people of Holy Trinity have had to make.

We thank these good people for the witness they have made for decades. Lives have been changed because of their witness. May we not let their example go unheeded. In spite of the obstacles we face today, I believe we can keep the episcopal light shining as it has in the past. Our people are hearty souls. Now we just need to work together and be creative. May God bless us and sustain us, even as we plunge into an uncertain future.

The Rt. Rev. Kenneth L. Price is the (retired) Bishop Suffragan of the Diocese of Southern Ohio and Connections’ newest roving reporter. Connect with him at kprice@diosohio.org

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Irma Tillery A Tribute

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rma Tillery, organist at St. Andrew’s, Evanston, (Cincinnati) for over 30 years, played a pivotal role in bringing the Lift Every Voice and Sing hymnal and the beautiful heritage of African American music and worship into the national Episcopal Church. As a contributor to the African American hymnal, Lift Every Voice and Sing II, she arranged Oh What a Beautiful City (LEVAS 10), Joshua fit de Battle of Jericho (LEVAS 223), and contributed to an original composition of Oh Lord, How Perfect is your Name (LEVAS 57).

Irma died on November 21, 2021. She was 96 years old. Irma truly loved the Lord by giving him thanks and praise with her voice and her hands (playing her piano). With a 30-year career as a music teacher in Cincinnati Public Schools, and her long-time affiliation with the Episcopal Church, Irma shared her gifts with countless people across the US. What follows are tributes to Irma from others in the church who knew and loved her. We hope that they will give you a glimpse of the Irma that we knew and loved and that her memory may be a blessing to all those who read this tribute.

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got a call on the last Sunday evening of November 2021 to let me know that Irma Tillery had passed away in her sleep while taking an afternoon nap. Irma had always given me a standing invitation to come visit her anytime I wanted.

Usually this meant I was supposed to bring my ukulele and “make sure not to plan anything for after the visit,” because Irma knew that her stories might take a while.

Some of my favorite memories of Irma include sitting at her piano bench struggling to follow along while she played Amazing Grace yelling out “key change” as soon as I got the melody right on my ukulele. There is also the first time that I met Irma in person after we came back to the church last June. Irma came up to me during the peace and asked if she could “play a little something” for the offertory.

Our music director Neil Stewart graciously invited Irma up to play at the grand piano in the chancel. I wasn’t sure what to expect, but when Irma asked, we knew that it was a special moment that had to happen. It took her a little while to get up to the piano and she needed a little bit of help getting up the steps, but when she sat down at that piano, her fingers had their dancing shoes on as she played “Somewhere over the Rainbow” with the deftness of a lifetime of practice and love of her art. I will also remember how Irma would stand up in the aisle on Gospel Sunday and dance as the last hymn was playing.

Irma was a remarkable person who had remarkable talents, which she shared with her family and the church. Irma did not have an easy life. She had pains and struggles, heartaches, and loss. But she had a joy that nothing on earth could take away and she shared her joy and she made hearts sing.

Before I left Irma’s house for the last time, having said prayers at the time of death with Irma’s family over her peaceful resting body, Irma’s grandson Nelson told me how they had found her. He told me that they found her reaching up toward heaven with a smile on her face “just like her daddy had done.”

What a blessing it was to know Irma, and we thank God for her ministry, for the ease of her passing, and for the eternal joy that she will surely inhabit at the second coming of our Savior.

The Rev. Christopher Slane– St. Andrew’s Episcopal Church, Evanston, OH ***

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rma Tillery’s journey at St. Andrew’s as Music Director was filled with many accomplishments. Irma was like a tree planted by the water. Her reach to the choir and congregation was far and wide. Everyone was aware of the many years that Irma was a Teacher of Music with Cincinnati Public Schools. Holding that position illuminated her steadfast teaching approach with our choir members, they were always saying, “Ms. Tillery knows exactly what she’s doing.” They all loved her.

My direct experience with Irma came because of our volunteering for outreach at St. Paul Village-Senior Living Facility. A group of members from St. Andrew’s volunteered to visit the St. Paul Village facility for Bible Study. Irma was selected to be the songstress and never missed a Bible Study. She had an understanding about Scripture that was respected and noted.

We referred to her as being faithful and true in whatever she undertook. Always ready to give input and pearls of wisdom about life in general that were forever timely. St. Andrew’s congregation will truly miss her.

Katrina Mundy ***

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rma was a pillar of St. Andrew's. And, up until COVID hit, she would come to the midweek Lenten Service and play a hymn or two on the piano. She was one of the most upbeat and positive people I ever met. Being in her presence made me feel good about myself, as she was always complimentary and encouraging. She has left an indelible mark on so many people, including me. I am a better person for having known her.

Anne Reed, Deacon

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rma was a teacher, an exceptional musician, and a good friend. When I first came to St. Simon of Cyrene in 1992, people would always say: “Irma Tillery doesn't play it or sing it that way!" At first, I was in awe of this woman that I had not met who commanded so much authority. She was on the Editorial Committee of Lift Every Voice and Sing II. She was one of three women chosen by Bishop Arthur Williams to serve.

She introduced Lift Every Voice and Sing II to the Diocese of Southern Ohio at Church of Our Saviour in Mount Auburn, and I finally got the chance to meet Irma.

At first, she was little stand-offish. I came to learn that Irma Tillery was anything but stand-offish. She would let you know how she felt in no uncertain terms and was not afraid to tell you – a priest, a choir member or anyone else – what was what.

As time passed, Irma held another introduction of LEVAS II for the Black church musicians, priests, and anyone who wanted to come, at St. Andrew's in Evanston. She solicited the help of one of her Delta Sisters, Joyce Robinson, from St. Philip’s in Columbus. Let there be no doubt that and Irma and Joyce were both true Deltas and fireballs. I had the best time with the two ladies. Over the years, I came to be very close friends with both Irma and Joyce. I always called each of them to discuss what we wanted to do for Absalom Jones. Oh Lord if you only could have heard some of those conversations! Irma was a big supporter of the Union of Black Episcopalians and in the early years she and her husband attended several national conventions on the East Coast.

It is very ironic and interesting that both Joyce and Irma passed this year in November. Joyce was 85 and Irma was 96. May God's Light Perpetual Shine on them!

Irma Tillery and Joyce Robinson are two Black leaders and musicians that have left legacies in the Diocese of Southern Ohio. I have no doubt that the two of them will keep God's heavenly choir lifting every voice and singing!

Frank M. Carr, Jr. ***

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met Irma when I joined St. Andrew’s Church. We both lived in Evanston and were always together. Irma’s passions were music, Bible study, and fashion (especially hats).

Irma loved Bible study at St. Andrew’s on Wednesdays and at St. Paul’s Village on Fridays. Irma played piano before we started and after our lessons. The residents at St. Paul’s Village loved to sing along with her. Her daughter asked Irma why she was always in such a hurry. Irma said that she didn’t want to be late. In the ten years that we did Bible study at St. Paul’s Village, Irma was never late.

After Bible study at St. Paul’s, she and I always stopped at UDF to buy bananas.

The cashiers at UDF were very fond of Irma. They knew that Irma was coming so they would pick out the good bananas and save them for her. Irma was a person who could make friends wherever she went.

In 2016, Episcopal Retirement Services gave Irma an award for her volunteer work at St. Paul’s Village. In 2020, Irma was given an award by the Evanston Community Council for the works she had done at St. Andrew’s, other churches in the Evanston community, St. Paul’s Village, Evanston schools, and the Evanston community in general.

Mary E. Herring

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ur Irma Tillery was a very talented musician. She accepted the position of Director of Music (at St. Andrew’s) in the 1970s, and devoted her life and love to all things musical. As a valuable member of the Committee of the Union of Black Episcopalians (UBE), those of musical capability organized and produced the UBE Episcopal Hymnal known as LEVAS (Lift Every Voice and Sing). She was gratified to see the hymnal become a part of our National Episcopal Library. At St. Andrew's, she did an outstanding job helping the choirs, the clergy, the congregation, and the church-at-large become One as family in song. Thanks be to God! Eleanor Bonner *** had the privilege of serving as a member of our St. Andrew's Chancel Choir for about 25 years and Irma was our own dynamic personality and musician. We of the Choir so enjoyed our many musical ventures to support and assist diocesan group programs and services; our own St. Andrew's Choir Jazz Vespers fundraiser orchestrated by Irma, etc. She generously shared her love for God, music, and our church life. We give thanks to God for her!

Mary Williams

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can never remember exactly which came first – Mrs. Tillery as my new music teacher at Losantiville School, or as the new Music Director and Organist at St. Andrew’s – the parish my mother and I had only recently joined in the mid-70’s. As the years have passed, Mrs. Tillery was part of so many of my memories and life events that I’d never be able to concisely recount all of them here. Remembering everything from the time I forgot my line in the school play to choosing music for my wedding, Mrs. Tillery will always be part of those “growing up” times for me. In more recent years, I can say it was truly an honor to sing with her as a fellow alto in the St. Andrew’s Gospel Choir and to serve together on several music committees for our beloved parish. I certainly miss those co-choral days but will remember that even after Mrs. Tillery could no longer sing regularly with the choirs, she still joined us heartily in song from her seat in the congregation. I still remember hearing her singing strongly from the pew the last Gospel Sunday a few weeks before her passing, and thinking fondly, “She’s still with us”.

Most of all, since Mrs. Tillery could be most discerning of vocal performance (or any type of music performance for that matter), I was very honored when at times she’d take my arm in a group conversation and say, “She was my student, you know.” I couldn’t help smiling and thinking to myself - “Wow, things must’ve gone okay - she still claims me!” Rest in God’s peace and be filled with heaven’s music, Mrs. Tillery. I’ll always be proud to have been “your student”!

Natalie L. Hayes ***

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rma Tillery was a humble and steadfast servant leader to her church, offering her stewardship of time in support of the mission of the church. A lifelong teacher, Irma was a historian, curator, and librarian of African American Music and a variety of other music styles. She had an intellectual curiosity and was an avid reader of church literature. She created learning opportunities for growth and development of the choir ministry and nurtured and encouraged St. Andrew’s youth to discern and offer their musical talents and gifts in the worship services, as well as to explore and participate in diocesan music experiences. Irma was a devoted, committed disciple sharing the good news of God’s teachings and love through the ministry of music. She gave of herself to others to transfigure them from narrowness to expansive excellence.

Linda Meador

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Cracking the church open and welcoming the stranger Nancy Sullivan

The Transformations CDC Futbol team in their new uniforms. The team is coached by Church of Our Saviour member Glenda Ventura.

How do you capitalize on a year’s pent-up energy (or couch potato-hood) from distance learning? Offer futbol!

(Known in the US as soccer) Many of the young people participating in Transformations’ Learning Club are also futbol enthusiasts.

Fortunately, several experienced adult immigrant players have volunteered to coach a growing number of elementary and middle school students. Hearing about our program, more and more kids come every Thursday to practice, then head to matches at surrounding indoor fields or canchas on the weekend.

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Win or lose, participating in futbol has made a huge difference for some. They may hail from Honduras, Guatemala, Mexico or the US, but all have grown up in Spanish-speaking households. Some have suffered horrendous trauma: bonding with their teammates has relieved at least some of the pain.

In one case, a young teen, his mother, and brother fled Honduras after his father was murdered by a gang and their house torched. Unable to enter the US to apply for asylum, they remained in Mexico for over a year, dur-

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ing which the boy’s 15-year-old brother was murdered in the street. Eventually his mother sent him across the border alone as an “unaccompanied minor” and his 22-year-old uncle became his legal guardian.

When he arrived at Learning Club in late May, his face was completely flat, without expression. He would join us for field trips, but then sit alone, not speaking to anyone. Then we recruited him for our soccer team – he’s become a different person! He claims never to speak to anyone at his school, but he knows all the team members, who have made an invisible circle of caring and support for him. He smiles, laughs and is just a regular 14-year-old kid who no longer feels completely alone.

COAT EXTRAVAGANZA Thanks to bags of beautiful coats donated by members of the Church of the Redeemer, Cincinnati and St. Anne’s, West Chester, as well as donations from My Nose Turns Red Youth Circus, many immigrants are much warmer after our November coat event.

Every Saturday, Transformations CDC pairs with the pantry of Church of Our Saviour/La Iglesia de Nuestro Salvador to offer an outdoor food pantry in Westmont, an isolated, low-income community within Price Hill. Most

Westmont residents are hard-working immigrants, often food insecure. Many are welcoming unaccompanied minors, usually a younger sibling or a niece or cousin, which means more mouths to feed and clothe.

On this day we greeted 40 families, representing approximately 200 people, to our outdoor pantry, the only one in the region which routinely offers maseca, used to prepare tortillas daily for most meals. Leaders have emerged from the community: a number of residents have stepped up to provide leadership for the weekly event, not just setting up the food, but ensuring that all families get a fair share of what we can offer.

After this week’s pantry, we packed up the little remaining food. Then we spread out all the glorious coats from donors, kids coats on one table and adults on an even longer table.

Immigrants took charge of the tables, so that each person could get a single coat.

Many, many thanks to the generous members of Redeemer and St. Anne’s for this gift of warmth!

Nancy Sullivan serves as the director of Transformations CDC, a 501c(3) organization born out of the Church of Our Saviour, La Iglesia de Nuestro Salvador, Cincinnati, that provides educational and health support and advocacy to primarily Spanish-speaking immigrants and their families.

Neighbors gathered for a weekly food distribution and were able to select a coat donated by parishioners of Church of the Redeemer, Cincinnati, and St. Anne's, West Chester.

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Lent 2022 2022 OnLENT being cracked TO BE CRACKED OPEN open

Presented by DSO Formation team in partnership with Becoming Beloved Written in partnership with Community's Miriam McKenney

DSO Formation and Miriam McKenney 16

This Lent, the Diocese of Southern Ohio formation team, in partnership with Becoming Beloved Community’s Miriam McKenny, offers you a week-by-week opportunity to work through The Church Cracked Open by Stephanie Spellers, in the context of our diocesan engagement with Becoming Beloved Community.

This project was born out of excitement for the work of Spellers and searching for a way to incorporate the good work she has done in her text into the big work that the Diocese of Southern Ohio is doing through Becoming Beloved Community. As our ideas grew from one Zoom course to a book study and then into a Lenten practice, we realized we wanted a way to tie this into our spiritual lives and partner it with the deeply rooted work of BBC that is already happening.

We invite you into the challenge of sitting with the questions and actions that we offer. We invite you to be in conversation with God, your parish, and your community about the ways in which we can dream of a bigger and brighter future as we rebuild the life of the church in contrast to what we knew only a few short years ago.

The world is different than it was just 24 months ago, and so are our churches. In the past few years, we have experienced a global pandemic, massive grief around the loss of loved ones near and far and the collective grief of death, an awakening and understanding around the systemic racial injustice that many of our siblings in Christ are living through, and even more collective grief around the lives taken far too young and recklessly because of that injustice. The United States and the broader world have marched and protested, we have stood up and sat in and met with leaders and changemakers and here we stand – many of us aching with exhaustion and not knowing what to do next.

The formation team has heard your calls and we hope you will come alongside us as we work through the writing of Stephanie Spellers and the Becoming Beloved Community four-fold pathway.

In Spellers’ text she cites Postcolonial Theologian Christopher Duraisingh and writes, “God’s movement looks like Pentecost, where communities and individuals discover the blessing of being permeable, open to the other, mutual, and multivoiced.” (pg. 33) Please, come. Be with us as the Diocese of Southern Ohio works toward the vision of Pentecost that we can be. The vision of Pentecost that God is calling us into, in a forever changed world.

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WEEK OF MARCH 2

(ASH WEDNESDAY) MARCH 2 (READ) • Read the Introduction: On Being Cracked Open • What words or phrases stand out for you? How does what you’ve read relate to your personal life?

How does it connect to your faith and ministry?

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MARCH 3 (GO) In Leading Beyond the Blizzard: Why Every Organization Is Now a Startup (find it at https:// journal.praxislabs.org/leading-beyond-the-blizzard-why-every-organization-is-now- a-startupb7f32fb278ff), Andy Crouch, Kurt Keilhacker, and Dave Blanchard warn that the current time of disruption is less like a winter storm or a blizzard, and instead more like an extended winter or even an ice age. In response, they advise organizations to function like startups rather than traditional institutions in maintenance-mode: A typical pitch deck for a business or nonprofit begins with a clear audience or set of stakeholders with a clear need, and a fundamental vision for how that need can be addressed in ways that enhance human flourishing. Call these the first three or four slides of your deck. You do not have to discard these slides — they represent, we pray and believe, a calling given you by God. But the rest of your deck — the part that describes the strategies, tactics, financial models, and partners you can mobilize — is functionally different.

Imagine you’re looking through the slide deck for your ministry.

• What slides would you keep? In other words, what’s your fundamental vision and essential calling from God, as a ministry?

• What slides have changed or should change? In other words, how are your strategies, tactics, financial models, and partners shifting? What limits have you hit?

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MARCH 4 (LEARN) Read Mark 14:3-9 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see Jesus doing here? What do you see the woman with the alabaster jar doing here?

• What do you long to be or to do, given your encounter with Jesus and with this woman?

MARCH 5 (REST & REFLECT) Give yourself time to reflect on the past week and prepare your mind and soul for the next step in your journey.

ROSARY PRAYER

Throughout the next several weeks, you will be invited to pray a rosary prayer. If you are unfamiliar with praying with a rosary, check out "Praying the Anglican Rosary," a resource written by Sr. Diana Dorothea of the Community of the Transfiguration and published by Forward Movement. We've reprinted it on pages 48-51 with permission from the publisher.

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Week of March 6-12 FIRST SUNDAY IN LENT SUNDAY (READ) • Read Chapter 1: The Reality of Disruption and Decline • What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

MONDAY (LEARN)

Terms to Know Euro-tribal churches (pg. 13): Alan Roxburgh’s term to describe Episcopal, Presbyterian, Baptist, Methodist, Lutheran, and similar denominations/faith traditions that trace to England, Scotland, Ireland, and Northern Europe following the Reformations of the fifteenth and sixteenth centuries and the spread of colonial empires.

Empire (pg. 13): One country exercising power over another country, through colonial settlement but also through military domination, political sovereignty, or indirect means of control.

Colonialism (pg. 14): The policy or practice of acquiring full or partial political control over another country, occupying it with settlers, and exploiting it economically.

Racism (p. 21): A belief that race is a fundamental determinant of human traits and capacities and that racial differences produce an inherent superiority of a particular race; also the systemic oppression of a racial group to the social, economic, and political advantage of another.

White supremacy (pg. 21): The ideology, culture, and related systems that together assert the superiority of White ideas, creations, actions, and humanity, thus ensuring the prosperity and dominion of White people and White cultures.

Whiteness (pg. 22): The umbrella that covers, protects, and elevates light-skinned people (and others it chooses to welcome) while leaving non-White people vulnerable to violence, subjugation, and exploitation.

Whiteness is not the same as White racial identity; people of different racial backgrounds can participate in Whiteness, and any person can resist systems of White racial superiority and domination.

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TUESDAY (EXPLORE) Concepts to Explore

(pg. 11) Many leaders claim that “dominant American Christianity has been displaced, pushed out of our buildings, away from our moorings, and out of the center... if there’s any center left at all”? Do you agree or disagree with this observation? Why?

WEDNESDAY (PRAY)

Rosary prayer based on Psalm 91 I dwell in the shelter of the Most High.

I abide under the shadow of the Almighty.

I say to God, “You are my refuge and my stronghold, my God in whom I put my trust.”

When God calls me, I will answer.

THURSDAY (GO) Actions to Take

The Episcopal Church every year posts statistics about church membership and attendance. For decades, the Episcopal Church and other majority White denominational groups have experienced a downward trend.

Look at the Episcopal Church’s “Fast Facts” for 2015-2019, which are available here: https://www.generalconvention.org/fast-facts). As you look at this summary, why do you imagine fewer people are claiming membership in or attending these churches?

FRIDAY (REFLECT)

Gospel from Sunday • Read Luke 4:1-13 from this past Sunday.

• How has what you learned from Chapter 1 impacted your understanding of this scripture?

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SATURDAY (REST)

Scripture to Dwell In Read Exodus 17:1–7 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see God doing here? What do you see people doing here?

• What do you long to be, to do, or to see differently given what you see here of God and God’s people?

Rest and reflect on what you’ve learned and done this past week.

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Week of March 13-19 SECOND SUNDAY IN LENT SUNDAY (READ) • Read Chapter 2: New Hope for Beloved Community • What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

MONDAY (LEARN) Terms to Know

Beloved community (pg. 34): A community animated by a non-clinging, self-emptying, persistent love that drives the members to pursue wholeness and kindness. In it, the individual and the collective strive and sacrifice for the sake of the flourishing of the greater whole and for the end of all forms of domination and oppression that diminish the children of God. Beloved community (pg. 25): A community of people who help one another to grow into all that they were created to be; where each person is as committed to the other’s flourishing and to the flourishing of the whole as they are to their own; and where the members are willing to sacrifice their own comfort and even lives for the sake of the other and for the dream they share.

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TUESDAY (EXPLORE) Concepts to Explore

(pg. 29) Philosopher Josiah Royce says beloved community is only possible through atonement: an act of spiritual sacrifice or reparation undertaken by an individual or group for the community as a whole.

Such an act may function to shock the conscience of the opponent so much it cracks them open and makes way for God’s spirit to intercede.

Reflect: Consider the witness of nonviolent resisters like Mahatma Gandhi and Civil Rights leader Fannie Lou Hamer. Consider Jesus, whose suffering and death are described in scripture as “an atoning sacrifice for our sins” (1 John 2:2). Do you believe atonement can actually work to achieve overall healing? What are the possibilities for atonement? What are the dangers? (pg. 33) Christopher Duraisingh presents a continuum of faith communities: on one end, the Tower of Babel, where all people gather in one place, speak one language, and stand apart from or try to homogenize anything different. On the other end is Pentecost, where communities and individuals discover the blessing of many voices, languages, and gifts interacting in mutually transforming community, where everybody is changed and enriched.

Reflect: Where would you place your church or ministry on that continuum? What do you dream for your church?

WEDNESDAY (PRAY)

Rosary prayer based on Psalm 27 The Lord is my light and my salvation.

Who will I fear?

God is the strength of my life.

Who will I be afraid of?

Hear my voice, O Lord, when I call.

Have mercy on me and answer me.

I will be strong, and God will comfort my heart.

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THURSDAY (GO) Actions to Take

• Learn more about the work of the Becoming Beloved Community in our diocese from the website and advocacy updates in e-Connections.

• Go to https://www.generalconvention.org/study-your-neighborhood and explore your congregation’s neighborhood. Take special note of the racial, socio-economic, age, and linguistic groups around you. Compare to the racial, socio-economic, age, and linguistic make-up of your congregation. Are there any surprises? Do you see particular challenges?

Opportunities for new relationship?

FRIDAY (REFLECT)

Gospel from Sunday • Read Luke 13:31-35l from this past Sunday.

• How has what you learned from Chapter 2 impacted your understanding of this scripture?

SATURDAY (REST)

Scripture to Dwell In Read 1 Corinthians 12:14-26 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see God doing here?

What do you see people doing here?

• What do you long to be, to do, or to see differently given what you see here of God and God’s people?

Rest and reflect on what you’ve learned and done this past week.

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Week of March 20-26 THIRD SUNDAY IN LENT SUNDAY (READ) • Read Chapter 3: The Origins of the Nightmare • What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

MONDAY (LEARN) Terms to Know

Self-centrism (pgs. 37-38): An orientation in relation to the world that assumes I am at the center and the world rotates around me (or my group, my nation, my race, my kind), so that everything and everyone else has meaning or value only insofar as it serves the self at the center.

Reflect: In what ways are human beings essentially self-centric?

Why do you think this is the case? Are there things human beings do that are not self-centric (or centered on my group, nation, race, or kind)?

Doctrine of Discovery (pg. 42): The doctrine espoused in a series of fifteenth-century papal bulls and church statements asserting the European Christian right to claim non-Christian lands and resources and to subjugate, exploit, or exterminate the peoples in these lands.

Also affirmed in U.S. law and in the concept of Manifest Destiny (which justified White expansion across the American continent), the Doctrine of Discovery functioned as the firing gun that launched the colonization of most of the non-European world well into the twentieth century.

Reflect: Many religious communities have publicly disavowed the Doctrine of Discovery in recent years. Why would this be necessary? What else could religious groups do in order to reckon with the legacy of this doctrine?

Whiteness (pg. 44): The identity that White supremacy culture created 1) to house those who are to be protected and privileged on the basis of light skin color and 2) to differentiate them from non-White people who can then be subjugated and dominated.

Reflect: What is the difference between participating in Whiteness and being a White person?

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TUESDAY (EXPLORE) Concepts to Explore

(pg. 36) Jesus said, “[Y]ou shall know the truth and the truth shall set you free” (John 8:32). Name one truth you discovered in the wake of pandemic, racial reckoning, economic suffering, and systemic decline.

How has knowing this truth made you feel free? How has knowing this truth made life more difficult? (pgs. 49-52) Review the timeline that charts critical moments in the development of White racial domination in America, from the 1490s to this very day. What stood out most for you? What would you want to share with a friend or with members of your church?

WEDNESDAY (PRAY)

Rosary prayer based on Psalm 63 O God, you are my God. I seek you actively.

My soul thirsts for you as in a dry land where there is no water.

My soul is content and well fed and I praise you with abundant joy.

THURSDAY (GO) Actions to Take

• Visit the Smithsonian’s National Museum of African American History and Culture site called “Talking About Race.” The page on “Whiteness” – which can be found at https://nmaahc.si.edu/learn/talking-about-race/ topics/whiteness - includes text and videos on a variety of concepts related to Whiteness. Choose a video to watch and reflect on how it made you feel.

• Use the Native Land app and website to identify indigenous peoples who lived on the land you inhabit. Learn about them, their languages, and related treaties. https://native-Land.ca • Learn the racial injustice of the day from the Equal Justice Institute Calendar of historic events related to racial injustice: https://calendar.eji.org/racial-injustice/jan/

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FRIDAY (REFLECT)

Gospel from Sunday • Read Luke 13:1-9 from this past Sunday.

• How has what you learned from Chapter 3 impacted your understanding of this scripture?

SATURDAY (REST)

Scripture to Dwell In Read Luke 4:16-29 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see God doing here? What do you see people doing here?

• What do you long to be, to do, or to see differently given what you see here of God and God’s people?

Rest and reflect on what you’ve learned and done this past week.

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Week of March 27-April 2 FOURTH SUNDAY IN LENT SUNDAY (READ) •Read Chapter 4: The Church of Empire •What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

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MONDAY (LEARN) Terms to Know

Via Media (pg. 57): Literally “middle way,” this Anglican principle prioritizes the balance of extremes: the ancient and the contemporary, the catholic (universal) and the vernacular (local/contextual), ideally allowing for unity without uniformity.

Reflect: What are the gifts of this balanced perspective? What could you lose by hewing to the middle?

Vernacular (pg. 57): A staple among Protestant Reformers, this principle maintains that worship and faith expressions should honor and rise from the local language and culture.

Reflect: Name an example of an element of worship in your community that expresses the vernacular.

Triangular Trade (pg. 59): The three-pronged venture that involved building, stocking, and sending English ships from cities like Liverpool; trading and purchasing captured Africans in coastal West Africa (especially Ghana); and sailing to the Americas, where Africans were sold into slavery and forced to work to provide cotton, sugar, and other commodities that returned enormous wealth and resources to England.

Reflect: Plenty of nations and peoples participated in slavery. What strikes you as unique about the English practice and trade?

Episcocrat (pg. 69): Kit and Fredrica Konolige’s term combining “Episcopal” and “aristocrat,” due to what they describe as the unique “set of attitudes and mores, fertilized by a distinctly Anglophiliac and Episcopal atmosphere of feeling, [that] has been adopted by non-Episcopalians as the standard for upper-class conduct (in law, government and business). The influence of the distinctly Episcopalian institutions— the prep schools, the men’s colleges, and the metropolitan clubs—can hardly be overstated.”

Reflect: Does the Konolige’s term in any way align with how you, people you know, or any other groups might view Episcopalians?

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TUESDAY (EXPLORE) Concepts to Explore

In 1727, Virginia’s slaveholders sought guidance from the Bishop of London, Edmund Gibson, who served as the church’s bishop in charge of plantations. They were concerned about how and whether they were to baptize slaves. Would doing so free them, since, as Paul promised in Galatians 3:29, in Christ “there is no more slave or free” but all are one in Christ? Bishop Gibson advised them: “The freedom which Christianity gives is a freedom from the bondage of sin and satan, and from the dominion of men's lusts and passions and inordinate desires; but as to their outward condition, whatever that was before, whether bond or free, their being baptized and becoming Christians, makes no manner of change in it. ... [If anything, Christianity] lays them under stronger obligations to perform those duties with the greatest diligence and fidelity, not only from the fear of man but from a sense of duty to God and fear of judgment in the hereafter.”

Reflect: How would his message have affected the development of slavery? How might it have affected the practice of Anglican slave masters and the direction of Anglican theology? (pgs. 67-68) Along with many White dominant traditions, The Episcopal Church has a track record of not fully honoring the gifts, voices, power, and presence of Latinx, Asian, and Asian-American communities. Juan Oliver notes: “The interpersonal dynamics of ‘inclusion’ always involve an ‘includer’ and an ‘included.’ In the Episcopal Church, Latinos [what we call ourselves] are always being invited, included and ministered to. ...

This usually means that we are welcome guests in someone else’s house.”

Reflect: Have you noticed this pattern of treating Latinx, Asian, and Asiamerican groups as “guests” (and not full members) in White dominant traditions you’re familiar with? If so, what was happening?

If not, can you imagine what Oliver describes here?

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WEDNESDAY (PRAY)

Rosary prayer based on Psalm 32 and the fourfold path of Becoming Beloved Community I will confess my transgressions to God Who always forgives me the guilt of my sin.

God, give me the strength to hear the truth.

Jesus, give me the way to repair the breach.

Spirit, guide me on the path of reconciliation.

Creator, Redeemer, Sustainer, show me that I am part of your beloved community.

THURSDAY (GO)

Actions to Take • (pg. 54) Becoming Beloved Community guides The Episcopal Church’s work toward racial reconciliation, healing, and justice. Learn about it here. (Find it at https://www.episcopalchurch.org/wp-content/uploads/ sites/2/2020/11/bbc_where_you_are.pdf ) The vision invites people and communities to commit to an ongoing journey towards deep transformation, moving through four quadrants of a labyrinth. The journey begins with “Telling the Truth about Our Churches and Race.”

• Having read this chapter, what truths do you hope your church will now seek out and then speak? How can you help your church to engage in this truth-telling? Start here.

FRIDAY (REFLECT)

Gospel from Sunday • Read Luke 15:1-3, 11b-32 from this past Sunday.

• How has what you learned from Chapter 4 impacted your understanding of this scripture?

SATURDAY (REST)

Scripture to Dwell In Read Galatians 3:23-29 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see God doing here? What do you see people doing here?

• What do you long to be, to do, or to see differently given what you see here of God and God’s people?

Rest and reflect on what you’ve learned and done this past week.

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Week of April 3-9 FIFTH SUNDAY IN LENT SUNDAY (READ) • Read Chapter 5: Shards of Light • What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

MONDAY (LEARN) People to Know

(pgs. 72-76) John Jay II was among New York’s elite: a wealthy, educated, young White Episcopal lawyer whose grandfather was the first chief justice of the Supreme Court. Yet, Jay defended fugitive slaves, fought for and became known as “a pertinacious and persistent friend of the negro.” He publicly observed that “[The Episcopal Church] has not merely remained a mute and careless spectator of this great conflict of truth and justice with hypocrisy and cruelty, but her very priests and deacons may be seen ministering at the altar of slavery.”

Reflect: As you read Jay’s story, what factors led him to these convictions and behaviors? How does his faith influence his life and choices? What price did alliance with Black people cost Jay? What do you imagine he gained? (pgs. 76-79) Vida Scudder came from a White, privileged New England family, attended Oxford University, and taught at a premier women’s college. She also championed socialism, founded settlement houses, lived side-by-side with Boston’s poorest people, and struggled for the rights of workers and children. She once said, “It is spiritual suicide for the possessors of privileges to rest, until such privileges become the common lot.

This truth is what the Church should hold relentlessly before men’s eyes.”

Reflect: As you read Scudder’s story, what factors led her to these convictions and behaviors? Where do you notice the influence of her faith? What do you imagine Scudder lost because she took this life path? What did she gain?

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(pgs. 79-82) Jonathan Daniels grew up in a small town, attended Virginia Military Institute, and headed to an Episcopal seminary to prepare for priesthood. In 1965, this young White man veered off course, joined with the Civil Rights Movement in Alabama, and was killed when he took a bullet meant for a Black teenager.

Before his death, he wrote: “[S]omething had happened to me in Selma, which meant I had to come back. I could not stand by in benevolent dispassion any longer without compromising everything I know and love and value.”

Reflect: As you read Daniels’s story, what factors led him to these convictions and behaviors? How does faith shape his choices and path? What did Daniels lose in choosing this road? What do you imagine he gained? (pgs. 82-86) As a well-educated and widely admired Black Episcopal priest, Paul Washington held positions at the national church level and could have risen in the hierarchy. Instead, he crossed borders of class and privilege, joined the Black Power movement, honored poor and forgotten people, and eventually risked his ministry for the sake of women’s rights in the church.

Early in his ministry in Philadelphia, he made a radical choice: “I instructed my family: ‘When someone rings the doorbell and asks to see me, don’t come to tell me and describe him—clean or dirty, drunk or sober, white or black. Just tell me, ‘Someone is at the door to see you.’”

Reflect: As you read Washington’s story, what factors led him to these convictions and behaviors? Where do you notice the influence of his faith? What do you imagine Washington lost because he took this life path? What did he gain?

TUESDAY (EXPLORE) Concepts to Explore

• Consider your own life and the people who have shaped you. Have you known anyone like Jay, Scudder, Daniels, or Washington, someone who held strong convictions, crossed borders, surrendered privilege, and acted in distinct and powerful ways alongside others? What did you notice in that person’s life and witness? What did they teach you? How has their witness influenced you, your convictions, and your behaviors?

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WEDNESDAY (PRAY)

Rosary prayer based on Psalm 126 The Lord has done great things for us, and we are glad indeed.

Those who sowed with tears * will reap with songs of joy.

Those who go out weeping, carrying the seed, will come again with joy, shouldering their abundant harvest.

Creator, Redeemer, Sustainer, be with me today.

THURSDAY (GO)

Actions to Take Get to know these people from the list below who crossed over, countered the prevailing narrative of empire, and surrendered privilege for the sake of the greater whole. Research some important moments when significant numbers of Episcopalians stood with the oppressed.

• Charles McIlvaine, Bishop of Ohio • The social gospel • John Hines, Presiding Bishop • Charles Willie, leader in the House of Deputies • General Convention Special Program

• Women’s ordination • LGBTQ ordination and same-gender marriage • Standing with Standing Rock • Black Lives Matter • Reparations • U.S.-Mexico border ministries

FRIDAY (REFLECT)

Gospel from Sunday • Read John 12:1-8 from this past Sunday.

• How has what you learned from Chapter 5 impacted your understanding of this scripture?

SATURDAY (REST)

Scripture to Dwell In Read Luke 1:46-55 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see God doing here? What do you see Mary doing here?

• What do you long to be, to do, or to see differently given what you see here of God and Mary?

Rest and reflect on what you’ve learned and done this past week.

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Week of April 10-16 (HOLY WEEK) SUNDAY (READ)

• Read Chapter 6: Lose Your Life—Kenosis • What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

MONDAY (LEARN) Terms to Know

Kenosis (pgs. 32 and 90): The act of emptying oneself. In theological terms, kenosis refers to Jesus’s willing renunciation (or emptying himself) of pure divinity in order to also become incarnate as a human being, to live and love as one of us, and ultimately to suffer the death of one who is despised. Considered broadly, it is the self-emptying movement privileged systems and the people who align with them must ultimately embrace as disciples of Jesus.

Reflect: Identify an example of someone who practiced kenosis.

Why would you say this was kenosis?

What would you say is not kenosis?

Conscientization (pgs. 98-104): The development of critical consciousness or, in Portuguese, conscientizacao. Brazilian educator Paolo Freire describes it as the process by which people “emerge from their submersion and acquire the ability to intervene in reality as it is unveiled.”

Others might say it is raising consciousness or “getting woke.”

Reflect: Where and how have you seen people experiencing conscientization recently?

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TUESDAY (EXPLORE)

Concepts to Explore Philippians 2:5-9 is called the “Kenotic Hymn” because it is thought to be an early song that predates the gospels and Paul’s letters. Early Christians apparently sang it to teach one another about Jesus.

Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness.

And being found in human form, he humbled himself and became obedient to the point of death— even death on a cross.

Therefore God also highly exalted him and gave him the name that is above every name ...

Reflect: As you read this song, what does it teach you about Jesus? Why would it be especially important for new followers of Jesus to learn this?

What does it teach us today?

WEDNESDAY (PRAY)

Rosary prayer based on Psalm 22 O my God, I cry in the daytime, but you do not answer; by night as well, but I find no rest.

I am poured out like water; I feel disjointed.

My heart feels like melted wax.

My God, please stay close to me.

You are my strength; help me quickly.

Creator, Redeemer, Sustainer, be with me today.

THURSDAY (GO)

Actions to Take Tammerie Day’s four steps toward conscientization Step 1: Attend to Reality (pg. 100) Reflect: Do you recall a moment when you learned something jarring about an institution, person, or tradition that mattered to you?

What was it like waking to that reality? Did you resist in any way?

Step 2: Let Ourselves Feel (pgs. 101-102) Reflect: Examine the chart “Feelings as Messengers” and then sit with these questions individually, with a trusted friend, or with a group.

• What are we afraid will happen when we engage with those who are different?

• What anger do we carry when we are/were treated as less than by someone else?

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• What sadness are we willing to name when we have to give up some pattern of behavior that is familiar in order to make room for new relationships and interactions?

• What joy may emerge when someone new brings gifts and talents to our community that we did not previously have?

• How might our community be empowered in new ways when each person is able to show up as fully themselves with all their diversity?

Step 3: Discover Alternatives (pgs. 102-103) If you are White, to develop a healthy relationship to your racial identity, explore “Developing a Positive White Identity” by William Gardiner • Be an accountable ally to People of Color.

• Work to change racist institutions.

• Learn to live as multi-racial people.

• Take responsibility for our own racial identity journey.

• Learn the truth about the racist history of our country.

• Nurture a positive anti-racist white identity in children.

• Build a White anti-racist collective.

• Honor our heritage of white anti-racist resistors Reflect: Have you ever seen a White person – or anyone with significant, systemic power – taking steps like the ones Gardiner describes above? What did they inspire you to imagine differently, in your own life? Which step looks most challenging to you?

Step 4: Engage in Critical Analysis (pgs. 103-104) Reflect: What source of oppression and domination most breaks your heart or occupies your mind: elitism, racism, colonialism, heterosexism, sexism, homophobia, environmental degradation, ableism, clericalism, or another? Reflect on the questions above, applied to the manifestation of the domination system that most concerns you.

FRIDAY (REFLECT)

Gospel from Sunday • Read Luke 22:14-23:56 from this past Sunday.

• How has what you learned from Chapter 6 impacted your understanding of this scripture?

SATURDAY (REST)

Scripture to Dwell In Read John 12:24 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see God doing here? What do you see people doing here?

• What do you long to be, to do, or to see differently given what you see here of God and God’s people?

Rest and reflect on what you’ve learned and done this past week.

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Week of April 17-23 (EASTER WEEK) SUNDAY (READ)

• Read Chapter 7: Gain Real Life—Solidarity • What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

MONDAY (LEARN)

Terms to Know Solidarity (pgs. 107 and 109): when love propels a person from self-centrism to cross borders and enter into the situation of the other, for the purpose of mutual relationship and struggle that heals us all. According to Latina theologian Ada María Isasi-Díaz, solidarity is “the union of kindreds who work together toward the unfolding of God’s kin-dom."

Reflect: Name one example of a person or group you’ve seen moved toward solidarity. What factors led them to these convictions? What did it cost them? What do you imagine they gained?

Stewardship of Privilege (pg. 114): The practice of taking hold of the power of privilege and using it to disarm, dismantle, or otherwise subvert what it was designed to protect.

Reflect: See the Stewardship of Privilege chart on page 42.

TUESDAY (EXPLORE)

Concepts to Explore (pages 108-110) Valarie Kaur writes in See No Stranger: “We have drawn close to the story and lost ourselves in another’s experience, but we haven’t returned to ourselves and asked: What does this demand of me? Is it the reckoning of my privilege? Is it an expansion of whose struggles connect with mine?

What will I do differently now?

Reflect: What does her quote and other material in this section tell you about the relationship between kenosis and solidarity?

Reflect: Who can practice solidarity? Do you have to be White or traditionally powerful in order to practice solidarity? Remember: Solidarity is about where you stand and how you identify.

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(pgs. 110-111) Christopher Duraisingh observes that “A central aspect of the story of Jesus is that he refuses to play the role of the dominant hero, but always moves to the margin and to places of solidarity with the oppressed.”

Reflect: Why did Jesus choose not only to release privilege but to stand with the most oppressed? Is there a spiritual power or insight only possible on the margins? What might that be?

WEDNESDAY (PRAY)

Rosary prayer based on Psalm 118 Open gates of righteousness for me.

I will enter them and offer thanks to God. Thank you God, for answering me.

You truly are my salvation.

The stone which the builders rejected is now the chief cornerstone.

God did a marvelous thing, and we witnessed it!

I will rejoice, because God kept God’s promises.

THURSDAY (GO)

Actions to Take Using the Stewardship of Privilege Chart (excerpted from page 114, reprinted on the next page), reflect on specific ways you could use your privilege for the sake of liberation. What commitments could you make? Where would you start?

FRIDAY (REFLECT)

Gospel from Sunday • Read Luke 24:1-12 from this past Sunday.

• How has what you learned from Chapter 7 impacted your understanding of this scripture?

SATURDAY (REST)

Scripture to Dwell In Read John 4:5-30 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see God doing here? What do you see people doing here?

• What do you long to be, to do, or to see differently given what you see here of God and God’s people?

Rest and reflect on what you’ve learned and done this past week.

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Week of April 24-30 SECOND SUNDAY OF EASTER SUNDAY (READ) • Read Chapter 8: Discipleship—Walk in Love • What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

MONDAY (LEARN) Terms to Know

Disciple (pg. 117): One who follows, learns, and patterns their life after another.

Reflect: Of what and of whom are you a disciple?

TUESDAY (EXPLORE) Concepts to Explore

Turn. Learn. Pray. Worship. Bless. Go. Rest. The Way of Love can guide our steps as we reckon with a world and church cracked open and as we seek beloved community. Learn much more at www.episcopalchurch.org/wayoflove.

WEDNESDAY (PRAY)

Rosary prayer based on Psalm 150 Hallelujah! Praise God! Praise God in all places and spaces!

Praise God in God’s powerful acts!

Praise God as suits God’s incredible greatness!

Praise God with music and singing!

Praise God with drum and dance!

Let every living thing praise the Lord! Hallelujah!

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THURSDAY (GO) Actions to Take

• Take the My Way of Love spiritual life inventory.

Examine your results. Examine the results and choose a spiritual practice you’d like to grow.

FRIDAY (REFLECT)

Gospel from Sunday • Read John 20:19-31 from this past Sunday.

• How has what you learned from Chapter 8 impacted your understanding of this scripture?

SATURDAY (REST)

Scripture to Dwell In • Read Acts 8:26-40 three times. After each reading, reflect on one of the following questions.

• What phrase or image grabs your attention?

• What do you see Philip doing here? What do you see Ethiopian Eunuch doing here?

• What do you long to be or to do, given what you see between these two?

Rest and reflect on what you’ve learned and done this past week.

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Week of May 1-7 SUNDAY (READ)

• Read the Conclusion: God Bless the Cracks • What words or phrases stand out for you? How does what you’ve read relate to your personal life? How does it connect to your faith and ministry?

MONDAY (LEARN) Terms to Know

TUESDAY (EXPLORE) Concepts to Explore

Maya Angelou once said: “Do the best you can until you know better. Then when you know better, do better.”

Reflect: Having finished The Church Cracked Open, what do you know that you did not know before, or what do you now consider differently? What do you want to do that you have not done before, or what do you want to do differently?

Do you believe it is possible for churches and Christians steeped in White supremacy, empire, and domination systems to learn new ways of being? Can such bodies become beloved community?

What makes you scared? What gives you hope? With whom could you partner?

WEDNESDAY (PRAY)

Rosary prayer based on Psalm 30 God, I give you thanks and praise, because you lifted me up and restored me.

Weeping may spend the night, * but joy comes in the morning.

While I felt secure, I said, “I shall never be disturbed.

God made me as strong as the mountains.”

God, thank you for always hearing my prayers.

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THURSDAY (GO) Actions to Take

• Write down the steps you feel God calling you to take, given what you’ve read, learned, and discerned in this journey. If you are in a group, each person can write these steps on a card, read it aloud, and ask others to bless you in living into what you’ve promised. The group might assign buddies who check in with each other in two months to see how it’s going. ° As an Individual: What step is God calling me to take as an individual? How and when will I do this? ° As a Congregation or Institution: What step is God calling my congregation or organization to take? How can I facilitate that movement?

With whom could I partner?

• Write your own blessing for the journey. Pray it to yourself, or share it with others, as you walk with Jesus. Feel free to post it on social media using #churchcrackedopen.

FRIDAY (REFLECT)

Gospel from Sunday Read John 21:1-19 from this past Sunday.

How has what you learned from the conclusion impacted your understanding of this scripture?

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SATURDAY (REST)

Reflect now with Mark Bozzuti-Jones’ poem “The Cross and the Crown,” reprinted in its entirety, with his permission: The Cross and the Crown they say and we know you can’t have a child without its mother Do we really know what it means to be God’s people?

How can we be indifferent first to the slaves and all the enslaved?

We kick against the good and true acting masked in idolatrous ways Not all who pray to God will be saved We can’t stand in the shadow of those who oppress the good, beautiful and true can’t take sides against the children We want the people of God to be the people of God that is all God asks – God’s asks are simple so put on God the whole mask of God Be disruptive and cause good trouble Accept the decline, name it and tame it and face it Seek the hope and embrace the new and beloved community meant for your heart and this world that God calls you to love so truly The church of this world must not rejoice solely in the demons that flee in God’s name — we are called to do more than that.

Your longevity and depth of commitment to colonial and imperial power Is just that.

Mene, mene, tekel, parsin What does it profit if you gain the whole world and lose your soul by misleading your sisters and brothers?

Breathe the original breath and turn around and out right The beloved community is righteous and called to sing Black Lives Matter without hesitation Dream and be the dream and change Speak truth to power now Walk in justice and peace and mercy and with power and keep on rising Let our jars be cracked open Let our lives be poured out Let our lives witness to those virtues, and vows, and gospel truth knowing that all we do and think and say and pray matter Crack a little further Reflect: What words every single day and let in the light the right or images stand out for the repentance join hearts you in this poem? What in the wisdom and love and life do you hear the poet prepared for cracked hearts from all eternity. encouraging you to do?

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PRAYING THE ANGLICAN ROSARY

Sister Diana Dorothea, c.t.

This pamphlet, published by Forward Movement, has been reprinted with permission.

The Anglican rosary may be a new concept to many. A rosary uses knots or beads as guides through repeated prayers. Roman Catholics, the Eastern Orthodox Christians, and other religions also use knots or beads to help them pray. The varied forms of the prayer cord reflect the many ways people pray.

Prayer cords are ancient. In early Christian religious communities members were encouraged to learn the 150 Psalms. As the prayer of the church, the Psalms were prayed constantly. Those who could not read or memorize them could instead offer the Lord’s Prayer 150 times. Strings of knots or beads were used to keep track of the prayers and help focus the mind.

Materials and forms of prayer beads were adapted to what was locally available. In some early monastic houses in England, beads were made from a mash of rose petals. That is a possible source of the name rosary. Another tradition says that praying the rosary is a way of offering a spiritual garland of roses to Mary, mother of Jesus.

THE SYMBOLISM OF THE ANGLICAN ROSARY While versions of the Anglican rosary have been around for some time, the one discussed here is relatively new. It was developed by an Episcopal prayer community in Texas in the 1980s. It is “Anglican” because it was created in that context, because it draws from the richness of many traditions, and because it provides a set form of prayer and blesses it with great flexibility. There is no prescribed set of prayers, which allows the user to adapt the rosary as personal needs require. This description is adapted from the insights of the Texas community: • There are 33 beads or knots—to represent the years of Jesus’ earthly life.

• The Cross or Crucifix reminds us of the lengths to which God is willing to go for us.

• When the rosary is laid out in a circle, the four single beads or knots in the circle form the ends of a cross. These “Cruciforms” also point to the four seasons and the four directions, reminding us that all time and creation were pronounced good by God, hallowed by Jesus’ incarnation, and redeemed by his death and resurrection.

• The Invitatory, between the Cross and the first Cruciform, is the invitation into prayer. The Invitatory at the end of the prayer calls us back into the world to love and serve.

• The four sets of seven beads or knots are called “Weeks.” These signify human time and the week of creation. The number seven is associated with perfection or completion in Hebrew and early Christian piety.

• The circle signifies the unending nature of God’s love and the endless flow of prayer.

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GETTING STARTED As we pray the Rosary, it must be prayed with concentration, attentiveness, and with an attitude of conversion of heart and life, or it is an empty, runon prayer. —Megan McKenna Find a regular time and place. One of the advantages of a prayer cord is its portability.

Yet it is important to schedule a regular time and place to meet with God. Write this into your calendar and treat it like any commitment you wouldn’t dream of missing. Find a place where you can be undisturbed.

Turn off phones, beepers, and other mechanical intrusions.

You want to give God the full, courteous attention you would give to your most important, beloved guest.

Prepare. Give yourself the gift of time to relax your body and clear your mind. Set aside your “to do” list. You might ask God, “Will you please hold on to this for me?” Standing, sitting, kneeling, walking—are all appropriate. It is helpful to offer a sign of reverence. A bow, genuflection, sign of the Cross, hands raised in praise—each helps unite body to prayer. Take a slow, deep breath and let it out.

Allow the words of the prayer, spoken or silent, to blend with and slow the rate of your breathing. If you catch yourself rushing, slow down again.

Begin by making the sign of the Cross and praying an invocation such as “In the Name of God: Father, Son and Holy Spirit” or “In the Name of the Holy and Blessed Trinity,” or “Blessed be God, who creates, redeems and sustains us.”

The Cross and the Cruciforms. Above the Cross is the Invitatory. On this bead you offer a prayer that summarizes the focus of your intention. Above the Invitatory is the first of the four Cruciforms. These serve to refocus your intention.

The Weeks are the core of the prayer. It is to the prayer offered on them that all the other prayers point. There are no prescribed prayers for the Anglican Rosary. Use an existing prayer, adapt a prayer, or develop your own prayer. Pray gently, rhythmically, at an easy conversational pace.

You decide how long to pray. Three circles are usual. Your prayer may be complete after one, or you may feel drawn to continue for some time.

As the prayer envelops you, you may find yourself entering into deep silence.

When you are ready to finish and have returned to the first Cruciform, move back to the Invitatory, either with a repetition of the prayer you used at the start, with a prayer of thanksgiving, or perhaps with the Lord’s Prayer.

End as you began, at the Cross, this time with an offering of praise. Give yourself a few moments in silence with God before reclaiming your “to do” list. Move gently to the rest of your day.

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THE LIVING ROSARY As your rosary prayers become part of you, you may find yourself praying unexpectedly. In the midst of a stressful conversation, for example, you may discover that you are holding prayerfully to your rosary while your mind focuses on the discussion.

While watching the news, your rosary can become intercessory prayer for the crises and tragedies flashing across the screen. In personal struggle, or when prayer seems impossible, you can cling to the prayer you and God have infused into your rosary.

Praying the rosary is also an appropriate response to joy and thanksgiving.

The rosary can help focus your prayers when you do not know how to pray. It can calm you as you sit by the bedside of sick persons and yearn to ease their suffering.

While caught in traffic or in a road-construction standstill, offering the rosary for all drivers and road workers can both reduce your irritation and inject valuable prayer into a difficult situation.

Some people find it helpful to use the rosary for intercession, praying for one person on each bead or week or each circle around. It can be especially helpful in praying for someone with whom you have a troubled relationship. The act of prayer, offered in a set form, sets you free from concern over how you are feeling as you bring that person before Christ.

As you grow more familiar with this form of prayer, you will discover that God offers infinite opportunities to use it for good. We are privileged to be God’s partners in the ongoing work of redemption and re-creation. The rosary is one of many graced ways of engaging in that partnership.

PRAYERS FOR THE ANGLICAN ROSARY There are no prescribed prayers for the Anglican rosary. The following examples are to get you started. Bible passages are excellent resources. A particular parable or event in Jesus’ life may grow into a prayer. The writings of saints and mystics are rich resources, as are hymns from all ages. Taizé chants adapt wonderfully.

Let the prayers you create be simple and easily committed to heart. The purpose of repetitive praying is to move beyond words into the flow of communion with God. At first you might want your written prayer in front of you, but free yourself from paper as soon as possible. Adapt the following prayers to fit your needs.

A Prayer for Forgiveness and Healing On the Cross In the Name of ever-living Love, Mercy, and Wisdom.

On the Invitatory Create in me a clean heart, O God, and renew a right spirit within me (Psalm 51:11).

On the Cruciforms Holy God, holy and mighty, holy immortal one, have mercy upon me.

On the Weeks Lord Jesus Christ, Son of God, have mercy on me, a sinner.

On the Invitatory (after the last time around the circle)

You have made me glad by your acts, O Lord, and I shout for joy because of the works of your hands (Psalm 92:4).

On the Cross The Lord’s Prayer.

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A Prayer of Yearning On the Cross In the Name of God: Father, Son, and Holy Spirit. Amen.

On the Invitatory Send out your light and your truth, that they may lead me, and bring me to your holy hill and to your dwelling (Psalm 43:3).

On the Cruciforms Let me hear of your loving kindness in the morning, for I put my trust in you. Show me the road that I must walk, for I lift up my soul to you (Psalm 143:8).

On the Weeks Lead me, O Christ, from fear to trust, from doubt to hope, through death into life.

On the Invitatory (after the last time around the circle)

Oh, that my ways were made so direct that I might keep your statutes (Psalm 119:5).

On the Cross Blessing and honor and glory and power be yours, O Lord, forever. Amen.

A Prayer for the Church On the Cross Blessed be God; ever Three yet ever One. On the Invitatory The Lord’s Prayer.

On the Cruciforms May we be one as you are One, bound together in your love.

On the Weeks Forgive us our sins as we forgive those who sin against us.

On the Invitatory (after the last time around the circle)

Glory to God whose power working in us can do infinitely more than we can ask or imagine. Glory to God from generation to generation in the church and in Christ Jesus, forever and ever.

On the Cross May the grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with us all, evermore. Amen.

An Alternative Weeks Prayer Help us to love one another as you love us. ≈≈≈≈ Sister Diana Dorothea, c.t. is a member of the Society of the Transfiguration.

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