Thursday, October 19, 2017

The Power of an Affirming Community ~ by Melody O.

A few weeks ago, I was having a bad dream. I’m not sure if I was talking in my sleep or what, but my husband, Steve, somehow knew and rolled over and put his arm around me and said the most powerful words I’ve ever heard, “It’s okay; I’ve got you.”

At the TENS Conference (The Episcopal Network for Stewardship - more about TENS here) that Peter+, Shaunna, Ginny, & I attended in May, we were reminded that the only way that people feel comfortable offering their gifts, be it time, talent, or treasure, is if they feel safe and secure.

At St. Mary’s, I’ve experienced just that. Very often at St. Mary's, we get visitors who are among the most marginalized in Utah County. A couple of Sundays ago, a girls’ home brought their girls to worship with us. A few months ago, I experienced a moment with a mentally ill man sitting on the back steps of the church who told me, as he patted the wall, that this is his church. LGBT individuals feel secure at St. Mary’s because they are reassured that God loves them just as they are, which isn’t a message they get often in Utah County. And for myself, I found refuge when I left my childhood religion and was deeply hurting.

Peter+ teaches us stewardship of our resources - time, talent, and treasure & to not squander what we have, yet the most valuable lessons that I have learned while attending St. Mary’s is watching the clergy and the congregation when they discover a need someone has. They all come together to help, in effect saying, “It’s okay, I’ve got you.”

~ Melody

Thursday, August 31, 2017

Nourishing souls and SAVING LIVES::In praise of ERD, by the Rev. Peter J. Van Hook

Long ago the prophet Malachi taught that we are all children of God by virtue of our creation by the same God. “Have we not all one father? Has not one God created us?” he asked (2:10). Jesus taught the same thing when he told a story about a Good Samaritan. We are indeed all the children of God. And if we are all God’s children, then we are all brothers and sisters.
As you know, our brothers and sisters in Texas now need our help. Our support of Episcopal Relief & Development is a tangible, practical, effective and reliable way to do that, not just in the short term, but for the long haul. Thank you for whatever you can do for together we are the human family of God.  
+Michael B. Curry, The Presiding Bishop of The Episcopal Church

Many of you have heard me laud the work of Episcopal Relief and Development. It does an especially good job responding to disasters, such as Hurricane Harvey.

I urge you to consider giving generously to ERD because it is such a good steward of our gifts. If you designate your gift to a disaster response 100% of that gift goes to that effort. Nothing is taken out for promotion or administration.

Further, the gift is secure, because generally grants are made to the Bishop's of affected dioceses (in this case the Diocese of Texas, and likely Louisiana. No Bishop wants to have the reputation of wasting the church's money. They must account for every dollar.

Note also that giving objects--clothing, water, tools--are rarely useful. First, in the case of Hurricane Harvey you can read for yourself the reports that rescue efforts are still in place, and there is no way to get physical donations into the disaster area. Second, physical gifts undermine the local economy: no one has money to spend, and outside givers are providing items that would normally be purchased locally.

The faith communities do a very good job of focusing their efforts and coordinating response. I am a very strong supporter of ERD, especially during disasters. Please consider giving generously to this terrible disaster. And remember that our informal motto as a parish is Nourishing souls. Saving lives. This is a concrete way you can help.
~ The Rev. Peter J. Van Hook, Priest-in-Charge

(Click here) to donate (safely and securely) online.
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Friday, March 31, 2017

Weeds, dust, and eternal life - thoughts while weeding the garden, by The Rev. Timothy Yanni

I write this blog entry on the evening of a weekend day I spent as the on call chaplain at St. Mark’s Hospital in Salt Lake City. My job as a hospital chaplain requires me to be available as needed on some occasions when I am not scheduled to work. Usually I have one weekend a month and one overnight per week when I am the on-call chaplain. Being on call gives me a degree of anxiety. I have to be ready for those things which cannot be expected. I cannot travel more than a 30-minute drive from the hospital and I cannot do anything that might interfere with my being available to get to St. Mark’s fairly quickly.
On this day, I was awakened at about 4 in the morning with a call from the hospital. When I spoke with the nurse in the progressive care unit, she told me one of her patients was declining rapidly and his wife was in need of a pastoral person. I shook the sleep from my eyes, grabbed a quick shower, and headed to St. Mark’s. When I arrived, I exited the elevator and noticed an elderly woman who flagged me down.
“Are you a chaplain?” she asked me. I wear my clerical collar every day, so it is not unusual for people to ask me if I’m a chaplain. However, I knew this woman must have been the woman I had been called to visit. She seemed to have been expecting me.
I asked her, “Is your husband the patient in room 26?”
She said, “Yes, his name is Blain. I’m Tina. He passed away a few moments ago.”
I spent about an hour with her, listening to stories of Blain’s life. Her faith as a member of the Greek Orthodox Church. His faith which was unknown to her, but from my perspective certainly must have been known to God alone. Their 39 years spent as husband and wife. She was rattled. She broke into tears on multiple occasions. She acted as if her mind was made of scrambled eggs. I comforted her and reassured her, these are all signs of healthy grieving. I advised her that from my experience, she could expect to wax and wane in and out of these emotional states for quite some time. When our conversation ended, Tina headed home.
After I finished up my paperwork, I also headed home. I went back to sleep for a few hours, waiting for my next call. After getting a few hours of sleep, I continued my day of waiting for calls by heading outside to do some gardening. The warm spring weather has been good for my desire to spend time outdoors. It has also been good for the weeds in my garden; weeds I do not appreciate being there.
As I pulled the weeds and the old plants from last growing season, and as I tilled the soil, I thought of Blain. I didn’t ever get to meet him during his lifetime. His wife had told me he had no religious faith. Yet I thought of him. As I scooped the soil up with my pitch fork and sifted it to retrieve the roots of the unwanted weeds, I noticed the dirt falling to the ground. I remembered the words from Genesis 3:19, which we all heard when we began our Lenten journey on Ash Wednesday. “Remember you are dust, and to dust you shall return.”
I continued to dig and pull the weeds, shaking the soil off the roots of the weeds, and I thought of my own mortality. One day, I will return to dust. Will I end up in someone’s garden? Is this dust I sift made up of those who went before me? Certainly, it contains organic matter. I know because I composted it myself.
I also thought of the scripture passages which refer to gardening. Jesus gave us several explanations about how gardening is like living a good life. I find gardening to be a very spiritual practice. Perhaps a part of that is that when we garden, we have no choice but to be in communion with God’s creation. We are down on our hands and knees, getting down and dirty with the land.
When we garden, we strive for the best. We hope to accomplish something good. We do this by planting the plants we want. Hopefully, they will yield much good fruit. We also try to avoid the plants we do not want, knowing full well they will grow back. Perhaps the harvest is a metaphor for a life well-lived. We try to do our best. And perhaps the weeds are a metaphor for sin. We know we will return to sin. It is important, nonetheless, to strive for unattainable perfection.
Tina told me Blain’s wishes were for cremation. He certainly will return to dust within this very week. Perhaps now that Blain has entered the Eternal Kingdom, he has some answers that I don’t have. Maybe he now knows what I can do to avoid sinfulness. And maybe he now knows what I can do to avoid the weeds which seemingly overrun my garden. I am only sorry he is unable to pass those secrets along to me in this lifetime. God knows, I would save myself a lot of frustration.

Tuesday, January 31, 2017

The Cost of Discipleship, by The Rev. Dcn. Sandra Jones

“When Christ calls a man, he bids him come and die.” These words of Dietrich Bonhoeffer describe discipleship and its cost. As I explored today’s Gospel reading and tried to settle into where I was to go with this I struggled. My “go to sources” went in various directions, “The Lamb of God”, and its various meanings, “Come and See” and its various meanings, John the Baptist’s ministry and the fact that tomorrow is the day in which we honor Martin Luther King, Jr.

At one point in working on this sermon I threw up my hands and thought, “Oh what the heck, just read King’s Letter from a Birmingham Jail.” But the statement, “Come and see”, Jesus’ greeting to Simon, “You are Simon son of John. You are to be called Cephas (which is translated Peter).” And knowing Peter’s story as told in the Gospel of John and the other gospels drew me to discipleship, what it means and how it is done. 

Discipleship, as defined by the Episcopal Dictionary of the Church states, “A follower or pupil of a great master. A disciple is a learner who follows a movement or teacher and helps to spread the master’s teaching. The term is used in various senses and contexts in the NT to indicate the followers of Jesus.” It is a term that was eventually replaced by the word “Christian”, “However the concept of discipleship (being a Christian disciple) continues to be an important part of the Christian Life.” 1

The focus of discipleship is one of “supreme devotion to Jesus through the acceptance of his lofty demands. Commitment to him must come before all other attachments.”2 And as we have observed throughout the gospels, it is Jesus who invites, who calls the people to become disciples,“Discipleship is not an offer man makes to Christ.” 3 By responding to “the call” these disciples of the New Testament are taking radical action-- an action that will affect their whole existence. If you think about it, those we witness being called throughout the gospels are actively employed, and by answering the call to “Follow me”, “Come and see” they are leaving jobs, homes and families to enter into the discipleship and community of Jesus. 

Reading The Cost of Discipleship by Dietrich Bonhoeffer, a German theologian and martyr of the Nazi regime, I found a corollary between his work and that of Martin Luther King, Jr., for them the ethics of Christianity were the ethics of responsibility. For them discipleship is an active role not a passive role; it involves faith and obedience, obedience to Jesus in responding to his call, a call to participate with Jesus in bringing into being the kingdom of God. 

To be a disciple involves the move away from “cheap grace”, “the grace we bestow on ourselves in order to live the Christian life as effortlessly as possible” to a “costly grace”, the grace which cannot be self-bestowed, Bonhoeffer states, “Costly grace is the sanctuary of God...Costly grace confronts us as a gracious call to follow Jesus, it comes as a word of forgiveness to the broken spirit and the contrite heart. Grace is costly because it compels a man to submit to the yoke of Christ and follow him.”4 

Bonhoeffer contends “Religious” people tend toward individualism (concern for saving one’s own soul for another world), metaphysics (using a concept of “God” to fill gaps in knowledge or to solve personal problems), parochialism (relegating God to only a part of life), or arrogance (thinking God favors them over others). These “religious” views, wrote Bonhoeffer, are anachronistic in a modern, “religionless” world. And they do not accord with the Bible: "In Jesus Christ, God lives and suffers with humans in the mist of everyday life. God becomes weak in the world in order that we might become strong and mature. Like Jesus, we are to be there for others in the joys and sorrows of mundane life.”5 Costly grace means that we live fully in this world and we follow Jesus’ example of being God’s agent in the world, we witness to suffering of the poor, the helpless and the oppressed as we bring God’s justice, mercy and compassion into the world. 

 Martin Luther King, Jr., also addresses cheap grace in his Letter from a Birmingham Jail: 

“In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard so many ministers say, 'Those are social issues which the gospel has nothing to do with,' and I have watched so many churches commit themselves to a completely otherworldly religion which made a strange distinction between bodies and souls, the sacred and the secular." 

"...There was a time when the church was very powerful. It was during that period that the early Christians rejoiced when they were deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was the thermostat that transformed the mores of society. Wherever the early Christians entered a town the power structure got disturbed and immediately sought to convict them for being 'disturbers of the peace' and 'outside agitators.' But they went on with the conviction that they were 'a colony of heaven' and had to obey God rather than man. They were small in number but big in commitment. They were too God-intoxicated to be 'astronomically intimidated.' They brought an end to such ancient evils as infanticide and gladiatorial contest.
Things are different now. The contemporary church is so often a weak, ineffectual voice with an uncertain sound. It is so often the arch supporter of the status quo. Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church's often vocal sanction of things as they are. But the judgment of God is upon the church as never before. If the church of today does not recapture the sacrificial spirit of the early church, it will lose its authentic ring, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. I meet young people every day whose disappointment with the church has risen to outright disgust.”6 

What both of these men wrote in mid 20th century is still of value today, and through their lives we learn the cost of discipleship as both of these men were martyred. Being a disciple of Jesus today is no easier now than it was when Bonhoeffer and King were writing or when Jesus called his first disciples; and while we are not required to leave a job, a home or family physically we do need to respond to these attachments in a different way, a way that acknowledges our commitment to being a disciple of Jesus, discipleship first. 

So what does being a disciple of Jesus look like now, in the 21st century? 

We, of course, have the Scriptures, Jesus’ teachings to follow. Matthew 25 especially speaks to me because it defines my ministry as a Deacon. As with most of Jesus’ teachings it first seems so simple, clothe the naked, feed the hungry, give water to those who thirst, but then the hard part shows up, you have to go out to the naked, to the hungry, to the thirsty, to those in prisons and in hospitals. 

In our Book of Common Prayer, our Baptismal covenant entreats us to “proclaim by word and example the Good News of God in Christ”, “to seek and serve Christ in all persons” and to “strive for justice and peace among all people, and respect the dignity of every human being,” 7 and our Catechism lays out our behavior as disciples of Jesus, as “we are part of God’s creation, made in the image of God”8 therefore we must accept that “all people are worthy of respect and honor, because [they] all are created in the image of God and all can respond to the love of God”9 and it is our duty “to love our neighbors as ourselves and to do to other people as we wish them to do to us” 10 we are “to work and pray for peace; to bear no malice, prejudice, or hatred in our hearts; be honest and fair in our dealings; to seek justice, freedom, and the necessities of life for all people.”11 

Again, all of this is so much easier said than done, but then cheap grace is so much easier to live with than costly grace, although the relationship with Jesus will be superficial; for it is through costly grace we willingly follow Jesus’ call to discipleship, to live a life radically transformed through our witness to the suffering of God’s people, and our willingness to heal, to feed, to clothe and to spread the Good News of the coming of the kingdom of God and to die to self as we “Come and see”. 

1 Don S. Armentrout and Robert Boak Slocum, editors, An Episcopal Dictionary of the Church (Church Publishing Corporation: 2000), 147. 
2 David Noel Freedman, editor-in-chief, Eerdmans Biblical Dictionary (William B. Eerdmans Publishing Company: 2000), 349. 
3 Dietrich Bonhoeffer, The Cost of Discipleship (Touchstone Books: 1959), 63. 
4 Dietrich Bonhoeffer, The Cost of Discipleship (Touchstone Books: 1959), 45. 
5 John D. Godsey, “Bonhoeffer’s Costly Theology”, Christianity Today 
6 Martin Luther King, Jr. Letter from a Birmingham Jail, The Atlantic Monthly; August 1963; The Negro is Your Brother; Volume 212, No. 2: pages 78-88.

Thursday, January 5, 2017

"Thank you!" and a Q & A with Father Tim

I would like to offer my sincerest thank you to the people, clergy, and staff of St. Mary’s Church for throwing such a lovely party in my honor on Saturday, December 17.

It was wonderful to have so many of you come out to support me and to share the Eucharistic meal and fellowship time afterward. I’m honored that you came to share this celebration with me.

It has been a long journey, and, as you know from previous blog entries, it has not always been an easy one for me. On some occasions, it appeared that the day would never come. It did, and I think it was awesome!

I want to thank you all for the dedication you put in to making sure all I had to do was to show up! You were (and are) wonderful!

It seems that there are some “frequently asked questions” that I ought to address. So I think it is important that I do so.

What was your favorite part of the service?

My favorite part of the service was when you all said an enthusiastic YES! when Bishop Hayashi asked if it was your will that I be ordained. As per the canons of the Church, had you said no, he would have had to stop the service at that point. If we look at a sacrament as the Church describes it—an outward and visible sign of the grace given to us by God—then you all affirmed and recognized that grace (Holy Orders is one of the seven sacraments of the Church). The bishop was simply upholding your will. Thank you for that!

Why did you lay on the floor?

This is called prostrating. It is an ancient practice during which the ordinand (the person being ordained) gives his or her life to God.

What was going through your mind during the prostration?

A calmness came over me. I had been anxious all morning, and that went away when I lay prostrate. I had a conversation with Jesus Christ. I said, “Well, Jesus, this is it. This is you and me. We’re gonna do this. Thank you for trusting me to be one of your priests. I will try really hard not to let you down. If I do from time to time, I’ll try really hard to make it right.”

What was the singing about?

The Church has an ancient history of singing and chanting. I was a student of liturgy at seminary and my preference is always a sung liturgy. The decision to sing was twofold.
For one thing, I think a sung liturgy is beautiful and it is a different way to honor God. St. Augustine said when we sing, we pray twice.
Secondly, I think I have liturgical gifts, including the ability to chant. I wanted to share my liturgical gifts with you, the people of God. I am hopeful it was a nice experience for you.

Did you cry during the service?

Yes! I cried at several times during the liturgy. I cried during the entrance hymn, during the Nicene Creed, and during the laying on of hands. I have struggled with my own worthiness, and my tears were tears of joy, that even though sometimes I don’t feel worthy, you all said I am worthy, and Jesus Christ has said I am worthy. I felt very loved. I am not ashamed to cry. I think it is a beautiful expression of human emotion. I welcome the tears of others and I hope mine are welcomed by others as well.

What can you do now that you couldn’t do before?

A priest can only do three things that a layperson or deacon cannot do. We call them the ABC’s. A priest can absolve sins (Jesus Christ forgives the sins, but the priest is authorized to proclaim this forgiveness), bless (people and objects), and consecrate the Eucharist.

Ability to perform these duties is not required for someone to be a chaplain or to provide quality pastoral care. They do, however, give me more tools to use in my ministry. I can now hear someone’s private confession at their bedside or celebrate the Eucharist with them. I can also offer them a priestly blessing. I am the only priest in residence at St. Mark’s hospital, which was established by the Episcopal Diocese of Utah. The chapel at St. Mark’s is a “peculiar” of the diocese, meaning the Bishop directly oversees the chapel. I am honored to follow in the footsteps of my friend and mentor, Father Lincoln Ure, as the next priest to walk the hospital’s hallways.

There is currently a search for a new Director of Pastoral Care. To qualify for this position, the candidate must be an Episcopal priest and a CPE Supervisor. As I am not a CPE supervisor (this takes at least five more years of training), I am not eligible to apply for this position at this time. I think more experience in chaplaincy (and as a priest!) would have been necessary for me to feel comfortable applying anyhow.

What happens next?

I don’t know exactly. I will be finishing up my residency at St. Mark’s Hospital in May and I will likely do supply work, at St. Mary’s and at other places around the diocese during that time as well.

I have had conversations about my future with various people in the Diocese about chaplaincy opportunities. Although discernment is constant, for now I am exploring a call to chaplaincy rather than parish ministry.

I am one of only a handful of priests in Utah who can speak Spanish, and I am the youngest priest in our diocese. Because of logistics and various obligations, some of the other priests in the diocese are not able to travel as much as I might be, and they may not feel called to serve in that kind of capacity at this stage in their ministry. It all depends on funding and need, but I would very much like to stay in this diocese.

~ The Rev. Tim Yanni

The authors of this blog welcome comments.