[Religion News Service] Outside, on the banks of a chilly river flowing into the blue-black waters of Hudson Bay, it was only 10 degrees. Inside St. Thomas Anglican Church, in the northern Canadian hamlet of Inukjuak, about 70 people were gathered – one of them an imposing, 6-foot-1 man with a thatch of white hair, a full beard and the long, sweeping red, black and white robes of an Anglican bishop. Bishop David Parsons, holding up a red paper heart to signify the blood of Jesus, a black one to signify sin, a Bible and a flashlight, said: “This Bible is a light to show us where to go. For 12 years, I’ve worn the robes of a bishop. The robes remind me that I am a sinner.” Parsons had recently turned 70, the mandatory retirement age in the Anglican Church of Canada, and was taking a farewell tour after a dozen years heading the Diocese of the Arctic. Covering Canada’s northern third, it is the largest Anglican diocese by area in the world. Inukjuak, population 1,821, is in Nunavik, a region at the diocese’s far eastern end in the remote northern reaches of Quebec. Interpreting for Parsons was his predecessor and mentor, Andrew Atagotaaluk. Wiry and compact, with bushy eyebrows and silvery-black hair, and standing almost a foot shorter than Parsons, Atagotaaluk was the diocese’s first Inuit bishop and one of four translators of the first Inuktituk-language Bible. Together, the two bishops had created an evangelical outpost with 34,171 members and still growing amid the more liberal ACC that is dropping numbers so fast, the entire denomination may not last beyond 2040. The diocese’s bishops have consistently voted throughout the years against same-sex unions, gender transition liturgies and other liberalizing trends in the ACC. “The South doesn’t want to support us because we’re too biblical,” the bishop mused. “We believe Jesus is Lord, we’re not interfaith and we don’t have the intelligence to run things on our own without the Holy Spirit.” If its congregations are growing, however, Parsons’ successor, who will be elected May 9 in Edmonton, will grapple with the never-ending problem of how to attract priests to the Arctic. Only 16 full-time clergy serve the diocese’s 49 parishes, recruited from around the world to serve in 13 hamlets ranging from Kugluktuk to Kuujjuaq. Parsons has used a patchwork of retired clergy, deacons and laity to lead another two dozen churches, leaving 10 parishes with no clergy or lay leader. Meanwhile, climate change, geopolitics and tourism bring the world farther north every year. The Anglicans, who have been in the region since the late 17th century, and the Catholics, who’ve been there a century, are seeing a bit of competition. Jehovah’s Witnesses and Muslims have established footholds in the Arctic, and independent Baptists and Seventh-day Adventists have also moved in. To meet that challenge means a constant search for new blood, which is tremendously draining. The onetime corps of missionary Anglican clergy from the U.K. eager to minister in the Arctic no longer exists. Many non-Inuit clergy leave after a few years due to the isolation of the Arctic and easier career opportunities elsewhere. Add to this the simple wear and tear on the body from constant travel in subzero cold. Born in Labrador, Parsons is used to living up north, but his first post as a lay minister in 1989 in Aklavik was truly remote. Only reachable by plane or ice road, the village, near the Alaskan border, was a trading post for the Hudson Bay Co. and the site of the diocese’s first cathedral. Parsons adored his four years there, he said, as there were several clergy within a day’s journey to mentor him. “It was like a party for me,” he said. “I thought I’d died and gone to heaven. These were high-caliber people who treated me if I were one of them.” One of them, Atagotaaluk, ordained him and sent Parsons to head a parish in Inuvik, a town on the Mackenzie River Delta near the Arctic Ocean. Parsons served happily there until Atagotaaluk announced his retirement in 2012, and Parsons was nominated to replace him. Parsons dithered on whether to keep his name on the ballot. “Dad,” said Davey Parsons, the bishop’s youngest son, then 30, “how long are you going to run away from everything?” Parsons’ name stayed. He was elected after several ballots. “The next morning,” he remembered, “a member of the Nunavut government asked me what I was going to do about all the suicides.” In 2012, after he prayed about how to answer the government official’s question, he realized the key was hiring a youth coordinator for the at-risk teenagers dying by suicide. He hired one and got a $45,000 grant to help train parish leaders in suicide prevention. Then COVID-19 hit. Meanwhile, the youth coordinator married, got pregnant and quit. The question of suicide came up at the bishop’s next stop, in Puvirnituq, the largest town on Hudson Bay’s eastern coast and home of the new $4 million (Canadian) St. Matthew’s Anglican Church. Its priest, Esau Tatatoapik, and his wife, Mary, a deacon, met him at the airport and took him to their home beneath skies green with the northern lights. Just before Parsons’ plane pulled in, the couple had presided at a funeral for a woman who’d been killed by her drunken grandson. Esau averages three funerals a month, but this past week he’d had four. Parsons asked what was killing everyone, and the couple — along with their youth group leaders — responded that the causes were alcohol-related, drug overdoses or cancer. “Mary and I are so tired,” the priest said. “There have been so many funerals. So many of the clergy have had suicides.” Parsons had been going all day, but somehow, he had to encourage this dispirited group. “I am soon going to be gone,” he said. “It will be you guys who will need to

[Religion News Service] Although the All Saints Anglican Cathedral in Khartoum, Sudan, suffered huge damage in the two-year battle for the Sudanese capital, the country’s archbishop is relieved the structure was never bombed. Speaking on April 1, days after the Sudanese Armed Forces, the national army, had recaptured the city from the paramilitary Rapid Support Forces, Ezekiel Kondo, the archbishop of the Province of the Episcopal Anglican Church of Sudan, told Religion News Service he had received information about the state of the cathedral and the damage it had sustained. “The damage is huge. Archbishop’s residence, dean’s house, and offices are all destroyed and looted. Praise God the building is not bombed,” Kondo, 68, told RNS from Port Sudan, in eastern Sudan, where he had been forced to flee two years earlier. “It will cost millions of dollars to repair the church.” According to the archbishop, Christians are yet to return to the cathedral because the army has not declared the area safe. “There may be land mines left behind by the paramilitary. Basic services such as water and electricity have not been restored,” said Kondo. On March 26, Gen. Abdel-Fattah Burhan, the leader of the Sudanese Armed Forces, announced that his forces had taken the city back from Mohamed Hamdan Dagalo and the Rapid Support Forces, raising hopes that the bloody civil war between the two factions of the military government might move on from the area. However, a month earlier, in Nairobi, Kenya, the Rapid Support Forces and allies had announced plans to form a parallel government. The Sudanese Armed Forces now controls the north and the east, while the Rapid Support Forces controls the south and the expansive Darfur region in the West, creating an impression of a split in Africa’s third largest country. Dagalo is a former leader of the Janjaweed, a group of Arab militias widely accused of committing mass atrocities in the Darfur region, recognized by the United Nations as genocide in 2004. Like other churches and some mosques, All Saints has been caught in the fight for control of Khartoum and northeastern Sudan. On April 15, 2023, Kondo, along with other church leaders and their families, had been in the cathedral preparing for the Sunday service when the paramilitary seized the church building and turned it into a military base. This past September, the archbishop told RNS the paramilitary had turned the cathedral compound into a graveyard, chopping pews for use as firewood. In Sudan, an estimated 5% of the 50 million population are Christians. The rest, 95%, are Sunni Muslims. While the war has forced the shutting of an estimated 165 churches, some mosques have also been targets. On March 24, the paramilitary allegedly shelled a mosque in Khartoum, killing at least five people and injuring dozens of others. According to reports, the militaries have also arrested numerous Muslim clerics who have advocated for peace. At least 12 mosques in Khartoum, El Fasher and El Geneina have been affected. “The religious sites and the clerics are being caught in the crossfire in a war between two generals who are Muslims. It is not a religious war,” said Sheikh Abdullah Kheir, an imam and a senior university lecturer in various Kenyan universities. “When you look at what is happening, it is not only Christians who are suffering, but Muslims too. I have seen Muslim women being bombed as they try to flee.” Church sources indicate that St. Matthew’s Catholic Church in Khartoum has also been badly damaged, with the interior and exterior affected. However, the structure is still standing. The 1908 cathedral, near the El Mek Nimir Bridge, is the seat of Archbishop Michael Didi Adgum Mangoria of Khartoum. Mangoria is also living in Port Sudan after having been forced out by the war. “The building is intact, but there are no benches in the sitting area. Instead, there is rubbish,” said the Rev. John Gbemboyo Joseph Mbikoyezu, the coordinator of the South Sudan Catholic Bishops’ Conference. Despite persistent calls by church leaders for peace, there is no ceasefire agreement in sight, and the two generals are promising to fight on. The exact death toll in the Sudan conflict is still unknown, but organizations have put the figure between 61,000 and 150,000 people. The conflict has displaced an estimated 12 million people and created one of the world’s worst humanitarian crises, according to the U.N.

[Episcopal News Service] Episcopal clergy and lay leaders of Asian American and Pacific Islander heritage are gathered in Kansas City, Missouri, to share their hopes and desires for The Episcopal Church at the annual AAPI Clergy and Lay Leadership Retreat. The Episcopal Church’s Asiamerica Ministries organized the April 2-4 retreat, underway at Grace and Holy Trinity Cathedral, in the Diocese of West Missouri. Fifty-seven people of East Asian, South Asian and Pacific Islander descent came from across the continental United States, Hawai‘i and Guam to attend the retreat. This year’s theme is “Sharing Our Stories, Revealing Dreams, Living in Hope.” The Rev. Jo Ann Lagman, the church’s missioner for Asiamerica Ministries, told Episcopal News Service before the retreat started that she was most looking forward to the camaraderie. “The kinship, the time to be together and to be with, in a sense, my chosen family … part of my life story has some similarities with theirs, and I’m really looking forward to sharing that,” said Lagman, who is of Philippine descent. “I’m looking forward to the space to think about my own stories and dream with my community as their missioner.” The retreat began April 2 with a morning Eucharist celebrated by West Missouri Bishop Provisional Diane M. Jardine Bruce. Her successor, Bishop-elect Amy Dafler Meaux, also attended. New York Bishop Suffragan Allen K. Shin, who is Korean American, preached. Shin’s sermon focused on the importance of storytelling, especially now amid government entities’ “whitewashing” of U.S. history in response to President Donald Trump’s recent executive orders targeting diversity, equity and inclusion. “Asians have been on this land for 400 years and have been members of The Episcopal Church for 150 years, yet our stories are too often silenced in the story of this nation and in the story of this church. When AAPI stories are included by the dominant culture, it’s often with performative caricatures or for scapegoating for plagues. Our stories are often discarded as the stories of inconsequential outsiders who do not belong here,” Shin said in his sermon, which he provided to ENS. “AAPI people are not a monolithic group with a single stereotypical story and identity. We embody a rich tapestry of diverse stories and experiences, and individually each of us also embodies diversity and intersectionality of cultural experiences and identities.” Shin and Bruce formed the first iteration of the retreat in 2017 in Los Angeles, California, where Bruce then served as bishop suffragan. Interest and participation quickly germinated, with retreat and churchwide Asian ministries continuing to grow annually. “I think one of the hallmarks of this gathering is that people make friends in different parts of the country, and when they come up against something, those friendships are what sustain them,” Bruce told ENS in a phone interview. “There’s something to be said about having somebody that has a lot of your same life experiences. … If there’s a difficulty in church or elsewhere, it’s somebody that you can talk to who can relate to what you’re going through.” Bruce said AAPI ministries are growing in the Diocese of West Missouri. The AAPI population is also growing throughout the Kansas City metropolitan area, which encompasses 14 counties alongside the Missouri-Kansas border, and is the fastest-growing demographic in the United States. On the first day, attendees participated in icebreaker activities, including “AAPI Episcopal Bingo.” During the game, players filled out blank squares on a bingo card each time they could answer a question that highlighted AAPI Episcopalian experiences, such as, “Did your parents or grandparents recycle every empty container around?” or “Did you grow up cradle Episcopalian?” or “Have you eaten Spam in the last month?” (Spam – canned salty pork produced by Austin, Minnesota-based Hormel Foods – is a staple ingredient in several AAPI cuisines.) After filling out the squares, participants compared them to learn which answers they had in common. Adrienne Elliott, program coordinator for Multicultural Ministries in the Seattle, Washington-based Diocese of Olympia and a member of the retreat’s planning team, told ENS that AAPI Episcopal Bingo is meant to be both entertaining and a way for retreat participants to learn what they have in common despite coming from different cultural backgrounds under the wider AAPI umbrella. “[AAPI Episcopal Bingo] is pretty funny and a really great way to get people out of their shell and laughing. It’s not often that we get to be in a space where it is AAPI and Episcopalian, and to have that experience with other people is really, really special,” said Elliott, who is half Japanese. “To be able to connect with so many different people from all over the church is a gift and something that I look forward to every year.” While professional networking is a goal, the retreat is designed to foster fellowship. Programming is discussion- and storytelling-based, with participants welcomed to express themselves through speaking, music or any way that best suits them. Rachel Ambasing is the Diocese of San Diego’s missioner for community, vitality and diversity and the retreat’s programming lead. She told ENS that, rather than have a traditional keynote speaker, the retreat offers all participants a chance to speak. “Sometimes it can feel like we as leaders might feel pressure to assimilate to somebody else’s model of leadership, when each of us in our own backgrounds have all been formed in different ways by our communities – created in the image of God, shaped by different cultural traditions, with different gifts that that we might not really be able to see in The Episcopal Church,” said Ambasing, a cradle Episcopalian who is of Igorot Philippine and Chinese descent. “The deeper we can embrace those gifts and those stories, the richer everyone in The Episcopal Church would be.” Everyone ENS spoke to said they were especially excited to listen to the Rev. KyungJa “KJ” Oh, who in 2002 became the first Korean American woman ordained in The Episcopal Church, speak at

[Episcopal News Service] Imagine attending an Episcopal worship service on Sunday, sitting down in one of the pews and facing ahead to see a 20-foot representation of the moon levitating over the altar. No imagination will be required at Cathedral of the Incarnation in Garden City, New York. Starting April 11, the cathedral will welcome the traveling art installation “Museum of the Moon,” which features high-resolution NASA images of the moon displayed on a giant 3D canvas. The illuminated sphere will be suspended in the nave through May 4 as part of the cathedral’s nearly monthlong “Moon as Sacred Mirror” series of programming. The centerpiece exhibit was created by British artist Luke Jerram, who has installed “Museum of the Moon” at a variety of settings and locations around the world, from India to England to the West Bank. “Over its lifetime, the ‘Museum of the Moon’ will be presented in a number of different ways both indoors and outdoors, so altering the experience and interpretation of the artwork,” Jerram says on the installation’s website. The Cathedral of the Incarnation will be the first house of worship in the United States to host the artwork. “We are honored to welcome this extraordinary installation to our cathedral,” the Very Rev. Michael Sniffen, the cathedral’s dean, said in a Diocese of Long Island news release. “The ‘Moon as Sacred Mirror’ program reflects our mission as Long Island’s center for prayer, learning, culture, and the arts, inviting all to engage with the intersection of faith and creativity.” The coming weeks of programming centered on Jerram’s lunar artwork will include guided tours, a gala fundraiser, a Pink Floyd tribute concert (with songs from the band’s blockbuster 1973 album, “The Dark Side of the Moon”), yoga sessions, academic lectures with scholars from Adelphi University and an additional art exhibition presented by Trinity Community Arts Center. The cathedral’s online invitation describes Jerram’s installation as “a powerful theological and cultural focal point, bridging sacred and secular understandings of existence.” “This installation is more than an artwork—it’s a bridge between the sacred and the celestial,” Sniffen said. “We invite the entire community to witness this remarkable experience, where art, faith and wonder unite.”

[Episcopal News Service] An interfaith prayer vigil in Washington, D.C., is scheduled for 6:30 p.m. April 3, the eve of the first hearing in The Episcopal Church’s joint lawsuit with partner denominations seeking to protect houses of worship from immigration enforcement actions. The vigil will be held at National City Christian Church and will be available by livestream. Participants will “gather in solidarity, lifting prayers for justice, compassion, and the protection of immigrant communities.” Organizers encourage participants to RSVP. “Please join me in praying for the United States in this tenuous moment,” Presiding Bishop Sean Rowe said in a written statement to Episcopal News Service, “for its leaders, and especially for the most vulnerable members of our communities, many of whom are migrants and refugees. We know that we cannot worship freely if some of us are living in fear, and I pray that this lawsuit enables us to gather and fully practice our faith in loving our neighbors as ourselves.” The Episcopal Church is one of more than two dozen Christian and Jewish organizations that sued the Trump administration on Feb. 11 for allowing immigration officers to target churches and other “sensitive” places for arrests as part of the president’s promised crackdown on legal and illegal immigration. The plaintiffs are represented by the nonpartisan Georgetown University Law Center. A preliminary injunction hearing in the case is scheduled for 10 a.m. Eastern April 4 at the U.S. District Court in Washington. The lawsuit accuses the Trump administration of violating First Amendment protections of both freedom of religion and freedom of association, because of the burden created by the “looming threat of immigration enforcement action at their places of worship and during their religious ceremonies.” The lawsuit notes that many congregations serving immigrant communities have already seen decreases in worship attendance and participation in social service ministries. At issue are changes to Department of Homeland Security policies since President Donald Trump took office on Jan. 20. The next day, the department ended Biden administration policies that had identified certain sensitive areas, including schools, hospitals and houses of worship, as protected from immigration enforcement actions. The Episcopal Church said in a news release that Episcopal congregations in the United States are among the houses of worship where even some immigrants with legal residency have chosen to stay home rather than attend worship services because of the risk of arrest. The lawsuit seeks an injunction against the federal government that would block immigration enforcement at houses of worship or during worship services unless authorities first obtain judicial warrants. The Episcopal Church’s Washington, D.C.-based Office of Government Relations also is advocating for legislation backing immigration policies aligned with church positions that have been adopted by General Convention. Rebecca Blachly, the church’s chief of public policy and witness, singled out the proposed Protecting Sensitive Locations Act, which would clarify the authority of and limits on immigration officers at places of worship. “It is essential for our religious communities to be able to worship without threat of immigration enforcement, and enshrining this protection in statute will help all people to be able to worship, seek medical care and send children to school without fear of deportation,” Blachly said in a written statement to Episcopal News Service. The Office of Government Relations encourages Episcopalians to sign up for action alerts from the Episcopal Public Policy Network to help them engage with these and other issues of importance to the church. – David Paulsen is a senior reporter and editor for Episcopal News Service based in Wisconsin. He can be reached at dpaulsen@episcopalchurch.org.

[Melbourne Anglican] A parish church in Vermont, a suburb of Melbourne, Australia, has created a safe space for youth in the Chinese community to find connection and encouragement. The vicar of Holy Name Anglican Church, the Rev. Grace Wang, and parishioner and counselor Ping Luo saw a need with young people disconnected from family and education. Some of the young people were school refusers, and others had learning difficulties exacerbated by language gaps. Luo said she was working with young people one-on-one, but the Safe Space initiative enabled youths of similar backgrounds to come together, share stories and make social connections. “The youth find it very difficult to make new friends at school. They felt isolated,” she said. “Some are very anxious.” Safe Space was a recipient of the Melbourne Anglican Foundation youth grants. This funding was invaluable for the continued provision of food and mentoring at no cost to the young people. Wang said it was important to provide vulnerable young people with a safe environment where they could build trusted relationships and share their lives. The young people were initially withdrawn, not willing to make eye contact, but Wang has seen them transform. “They got back a life in their eyes,” she said. “It’s encouraging just to help the young people to feel recognized.”

[Episcopal News Service] In advance of its 50th anniversary celebration in June, Education for Ministry has announced new, shorter options meant to engage more people in theological formation in their parish, as well as a new online portal for some of the four-year-course’s curriculum. According to a news release, about 120,000 people have taken the course, initially called Theological Education by Extension, since it debuted in 1975. “We rarely hear of people who go through EfM who didn’t feel transformed,” the Rev. Kevin Goodman, its executive director, told Episcopal News Service. The goal of Education for Ministry, according to its website, is to provide formation for any ministry to which a course participant might feel called – whether lay or ordained – through small-group study and practicing theological reflection. Goodman said that when the program launched in 1975, the study materials were created by faculty at the School of Theology at the University of the South in Sewanee, Tennessee. In the early 2000s the program switched to using books written by scholars in their respective fields of Biblical studies, church history, and Christian ethics and spirituality – some of the same textbooks that seminaries and theology schools are using, he noted. Starting in September, an online study guide will accompany the course texts through a dedicated section, or path, on Pathwright, an online platform designed for interactive group learning. The guide previously had been available only in print. “The beauty of this is that we can say, ‘Go read this in your text, but also check out this podcast or this video,’ and they can link to it directly from the path,” Goodman said. “We can continually update it.” To differentiate the existing program from new offerings, beginning in September the traditional course will be called EfM: Classic. A new, one-year course that offers students a look at the same topics the longer form provides will be called EfM: Wide Angle. Both courses are led by group mentors who have had special training. Also beginning in September, EfM: Reflections, a series of study groups each lasting about six weeks, will help people reflect theologically on a variety of contemporary topics. During years of serving as an interim rector for congregations, Goodman learned that “formation needs to come in different [ways] in order to meet the needs of where people are.” These new options will provide additional “entry points” for that, he said. Also, as part of its 50th anniversary, Education for Ministry has compiled a book of essays from participants about what the program has meant to them, titled “Education for Ministry – 50 Years of Engaging, Responding, and Reflecting.” It also is hosting an anniversary celebration June 5 – 8 at the University of the South, with a keynote address by the Rev. Stephanie Spellers, who served former Presiding Bishop Michael Curry as canon for evangelism, reconciliation and creation care; a concert by singer-songwriter Lilli Lewis; and Education for Ministry-related seminars. — Melodie Woerman is an Episcopal News Service freelance reporter based in Kansas.

[Episcopal News Service] Massachusetts Bishop Julia Whitworth issued a statement April 1 decrying the Trump administration’s abrupt detention of a Boston-area graduate student from Turkey who is in the United States legally on a student visa. “Our Christian faith calls us to renounce the promotion of xenophobia and fear to foment dehumanization of any of God’s children, especially immigrants and our newest neighbors,” Whitworth said in highlighting the case of Rumeysa Ozturk, who is pursuing a doctorate at Tufts University. Ozturk, 30, was taken into custody on a sidewalk in the Boston suburb of Sommerville on March 25 by plain-clothes agents with the U.S. Immigration and Customs Enforcement, who could be seen in an eyewitness and surveillance videos with their faces covered as they handcuffed her. Federal officials then transferred her to a detention facility in Louisiana. The case has drawn parallels to earlier Trump administration arrests and attempted deportations of other foreign-born college students, including Columbia University graduate Mahmoud Khalil, a green card holder. Like Khalil, Ozturk appears to have been targeted for her political activism, specifically an opinion essay she co-authored a year ago that was critical of Israel’s bombardment of Gaza. The Department of Homeland Security said she had “engaged in activities in support of Hamas, a foreign terrorist organization that relishes the killing of Americans.” Whitworth, in her statement opposing Ozturk’s arrest, noted that the student was taken off the street while on her way to an iftar, the end-of-day meal by which Muslims break their daily fast during Ramadan. “I reject the actions of the executive branch of our federal government in its targeting of international students for their exercise of free speech and dissent, cornerstones of our U.S. Constitution and American values,” Whitworth said. “Throughout the congregations of the Episcopal Diocese of Massachusetts, we are committed to radical welcome, care and support of our most vulnerable neighbors and to collaboration with our ecumenical, interfaith, and secular partners for immigration justice.” Since taking office on Jan. 20, President Donald Trump, saying he is combating antisemitism, has threatened to deport foreign-born campus protesters who opposed Israel’s war on Hamas, which Israel launched in response to Hamas’ Oct. 7, 2023, attack on Israeli communities. After Khalil, the Columbia University graduate, was detained in early March, New York Bishop Matthew Heyd issued a statement condemning the government’s actions. “In accordance with our faith and civic creed, we uphold the belief that difference and dissent should be safe,” Heyd said at the time. “We reject deportation based on political viewpoint – whether we agree or disagree.” Like Ozturk, Khalil was taken to a detention facility in Louisiana, presumably because federal authorities expect judges there will be receptive to their case against him. Khalil’s attorneys are trying to get him transferred back to New Jersey, where he lives, while they fight his deportation. – David Paulsen is a senior reporter and editor for Episcopal News Service based in Wisconsin. He can be reached at dpaulsen@episcopalchurch.org.

[Episcopal News Service] Some of the Episcopal delegates who represented Presiding Bishop Sean Rowe at the 69th United Nations Commission on the Status of Women, or CSW69, in New York City gathered via Zoom March 31 to report on their experiences. Episcopal leaders who participated independently also shared their reflections. CSW69/Beijing+30 focused mostly on reviewing the implementation and outcomes of the Beijing Declaration and Platform for Action 30 years after the U.N. adopted the resolution during the Fourth World Conference on Women: Action for Equality, Development and Peace, held in China’s capital. The Beijing Declaration promotes gender equality and women’s rights through a set of principles addressing 12 critical areas of concern, including education, economic empowerment, political participation and ending gender-based violence. “I think for many of us who work in the field of gender justice, this year was a particularly very heavy year for CSW,” Nicole Hosein, director of Episcopal Relief & Development’s gender initiatives, said during the webinar, “Beyond Beijing+30: Realizing the Dream.” “A recent U.N. Women report noted there’s pushback against gender justice in one in four countries globally, and that’s really alarming,” said Hosein, who participated virtually during the first half of the March 10-21 meeting. Hosein was one of the six Episcopal delegates to CSW69 alongside the Rev. Margaret Rose, the presiding bishop’s ecumenical and interreligious deputy and former director of The Episcopal Church’s women’s ministries; Rebecca Blachly, the church’s chief of public policy and witness; Lynnaia Main, the church’s representative to the United Nations; Julia Ayala Harris, president of the House of Deputies; and Troy Collazo, policy adviser with the church’s Washington, D.C.-based Office of Government Relations. The delegates joined representatives of U.N. member states, U.N. entities and accredited nongovernmental organizations who gather annually to learn from one another and strategize ways to increase and improve women’s equality and empowerment worldwide. CSW69 also addressed ongoing challenges women and girls face, including gender-based violence, wage gaps, economic barriers and a lack of access to education and health care. Women and girls of color and LGBTQ+ women are disproportionately affected by these challenges. For example, nearly 130 million girls, most living in poorer countries, aren’t enrolled in school. Also, women worldwide are paid about 80% of what men are paid for the same work, and that wage gap is higher for women of color. Collazo, whose duties include advocating for The Episcopal Church’s positions on immigration and refugee policy, participated in person during the first week of CSW69. He was unable to join the webinar, but Main, who facilitated the webinar, read aloud his written reflection: “In all honesty, the conference felt somewhat hackneyed. I didn’t encounter any novel solutions to the problems women face that haven’t been discussed since the 1960s,” Collazo said in his written statement. “The challenges faced by refugee women, in particular, stood out as an area requiring more innovative approaches and leadership. I appreciate the opportunity to have been part of this important global forum and look forward to discussing how we can contribute to more progressive and effective solutions in the future.” Before he retired last fall, former Presiding Bishop Michael Curry wrote and submitted The Episcopal Church’s goals for CSW69 in a statement: Prioritize resources and programs for marginalized women and girls, including LGBTQ+ women, women of color, women with disabilities, migrant women, elderly women and others. Increase access to resources, public services, social protections and infrastructure. Increase access to economic and political power and decision-making. Eliminate all forms of gender-based violence. Address climate change and environmental issues, which disproportionately harm women and girls. “While celebrating progress for and by women and girls in all their diversity in the 30 years since the Beijing Declaration and Platform for Action, we lament persistent injustices and call for changes,” the statement says. Additionally, delegates participated in ecumenical and interfaith events during CSW69, including an opening and closing Eucharist at the Chapel of Christ the Lord at The Episcopal Church Center in Manhattan. Rose told webinar participants she appreciated the opportunities to connect with women leaders of different faith backgrounds. “As we begin to think about what’s next, I hope that we’ll be able to do mission meetings in between and move ahead in ways that will continue to make a difference – certainly in the U.S. – but around the world where there continues to be so much need,” Rose said. During the webinar, Main noted that the United States, under President Donald Trump’s administration, wanted to eliminate the term “gender” from the conference, which contributes to the growing “pushback” against gender justice. Additionally, she mentioned that new challenges have manifested since the Beijing Declaration was adopted in 1995, including the gender digital divide and artificial intelligence, as well as the evolving definitions of gender and sex and the resulting “culture wars.” “We have seen, as well, the persistence and universality of gender-based violence. One in three women will experience that in their lifetimes. The ongoing pushback against health care and sexual and reproductive health rights – as well as the oppression of LGBTQ persons around the world – much still needs to be done. And of course, this work does not end,” Main said. The intentional killing of women and girls, or femicide, is also a global crisis. In 2022, nearly 89,000 known women and girls were murdered, the highest number recorded in 20 years. Femicide targeting transgender women and women of color has particularly been increasing every year. Lisa Bortner is president of the National Episcopal Church Women, or ECW, a churchwide organization that seeks to empower Episcopal women and foster programs that minister to women and children. She was one of several Episcopal leaders who independently participated in CSW69. During the webinar, Bortner mentioned that one of the ECW’s priorities is to advocate for increased focus on the high number of missing and murdered Indigenous women. With that in mind, she said she was disappointed that, to her

On March 30, former Archbishop of Canterbury Justin Welby did an interview with the BBC in which he said he failed to follow up allegations of abuse by John Smyth within the Church of England because the scale of the problem was “absolutely overwhelming.” He added the scale of the problem was “a reason – not an excuse” for his failure to act. Welby was forced to resign over the matter. What follows is the statement by the Rt. Rev. Joanne Grenfell, the Church of England’s lead bishop on safeguarding matters. [Church of England] Today’s interview with the former Archbishop of Canterbury, Justin Welby, on BBC’s Sunday with Laura Kuenssberg, will be a reminder to Smyth survivors of their awful abuse and its lifelong effects. I know they continue to be offered support, and we are deeply sorry for the abuse they suffered. First and foremost this must always be about victims and survivors, their needs and what they are asking us to hear and learn. I stand by my comments, made with the national safeguarding director Alexander Kubeyinje, on the publication of the Makin Review into the church’s handling of allegations against Smyth. We are appalled that any clergy person could believe that covering up abuse was justified in the name of the gospel – a comment highlighted in the Review. The gospel is about proclaiming good news to the poor and healing the brokenhearted. If anyone comes forward to the church today with a concern, they will be heard and responded to carefully and compassionately by safeguarding professionals according to our clearly set out guidance. General Synod voted in February to further strengthen its guidance on responding to allegations, which will make the reporting process clearer for all who come forward. In the past 10 years, the church has developed and strengthened its safeguarding policies and practices, making significant improvements in training, national safeguarding standards and external audits, and continues to do so. General Synod also voted in February to set up an external scrutiny body and to look further at models on operational independence. Every member of the church is responsible for a culture in which victims are heard, responded to well and put first: there is never a place for covering up abuse. We must learn from this and build future foundations to ensure that the church is as safe as it can be for all who come to worship or to engage with our many services and community projects.