Editor’s Note: EPF member Linda Gaither reflects on boycott actions and free speech and how it’s all interpreted and acted on when she compares the boycott movement affecting North Carolina around HB2 and the New York legislature’s attempt to stifle action around Palestinian civil society’s call for Boycott, Divestment and Sanctions.

 

It is interesting to watch the nation-wide response to North Carolina’s divisive new LGBT law, HB2. We’ve seen multi-billion-dollar companies like Paypal and Google Ventures withdrawing investments, while economic developers and even some state legislatures attempt to lure long-established companies away from the Tar Heel State.  For example, a bipartisan group of legislators from Connecticut have invited Bank of America to move to a state that shares the bank’s social values, supporting its LGBT workforce. Deutsche Bank has withdrawn from a facility upgrade in N.C. and 170 small businesses have signed a petition to repeal HB2.  Vacationers are canceling travel plans to N.C., as well.

There is a blossoming boycott of cultural and sporting events in the state.  Major artists and performing groups – Bruce Springsteen, Pearl Jam, Ani DiFranco, Ringo Starr, Cirque du Soleil – have canceled appearances. A coalition of U.S. Senators is pressuring the NBA to move its 2017 All-Star Game out of Charlotte. Most important to Episcopalians, the bishops of the Diocese of North Carolina have published a letter of support to members of the LGBT community and their supporters on this issue.

http://www.episcopalcafe.com/the-episcopal-bishops-of-north-carolina-on-the-anti-lgbt-law-in-that-state/

We are witnessing a back-lash that is quintessentially American. When state houses, the federal government or any other entity is deaf to the appeal of constituents, it is a time-honored tactic, reaching back to the colonial era, to use nonviolent economic pressure to leverage change. It is free speech in action to boycott a law that excludes LGBT people from state anti-discrimination protections, blocks local governments from expanding LGBT protections and bars all workplace discrimination lawsuits. Not to mention dictating by law what restroom individuals may choose. This is Boycott, Divestment and Sanctions, as American as apple pie.

It is therefore ironic that our own New York State House in Albany is considering curtaining the very freedom of speech that is effectively pressuring the North Carolina State House on behalf of basic human rights. Bill A8220A, under consideration by the Government Operations Committee, prohibits activity intended to limit  “commercial relations” with the State of Israel or territories controlled by Israel. Groups that engage in such activity – defined as a boycott – would be barred from bidding on contracts with New York State, and would be subject to other financial and economic sanctions.  The Bill directs the state finance commissioner to publish a black list of organizations that support such boycotts.

The New York Civil Liberties Union has this to say about A8220A: “The proposed legislation is outside the bounds of federal and state law; its proscriptions reach far beyond what is constitutionally permissible. The Supreme Court has clearly established that First Amendment protections apply to politically-motivated economic boycotts aimed at influencing public policy and advancing social change. The Court has also ruled that the Constitution prohibits government from conditioning eligibility for public contracts upon the political affiliation of those bidding for a contract”.

 

The freedom to boycott on behalf of human dignity and social change is guaranteed by the First Amendment. A founding symbol of this freedom is the Boston Tea Party: a boycott on behalf of the Patriot’s slogan, “no taxation without representation.” Over $3 billion in our U.S. tax dollars are going to the State of Israel each year in military aid alone.  As tax-payers, we must defend our freedom to protest the gross violations of human rights perpetrated by the State of Israel, enabled by our tax dollars. No state house anywhere, in Raleigh or Albany or Tel Aviv, should be able to silence our individual or corporate voice on behalf of universal human rights.

Palestine Israel Network News Release

 

Claysburg, PA – The Episcopal Peace Fellowship’s Palestine Israel Network (PIN) commends the recent request by U.S. Senator Patrick Leahy – as well as supporters in the House of Representatives – to Secretary of State John Kerry for an investigation into reports of extrajudicial killings by specific military personnel and units in both the Israeli and Egyptian armed forces. For nearly 20 years the Leahy Law has been applied uniformly around the world, in response to substantiated human rights abuses, to suspend U.S. military aid when recipient governments fail to punish those responsible.

The Palestine Israel Network bases our support for Senator Leahy’s request on long-standing Episcopal Church policy, most recently reaffirmed in the second and third resolves of Resolution A105 (2012):

Resolved, That the General Convention reaffirms Resolution 1991-A149, Urge a Full Accounting of the Use of Foreign Aid in the Middle East,adopted by the 70th General Convention, and calls on the President of the United States for a full accounting of how United States foreign aid, including military aid, is used in the Middle East and North Africa, in recognition that transparency is critical for requiring accountability from aid recipients; and be it further

Resolved, That the 77th General Convention calls upon the President of the United States to seek accountability for those policies and practices of recipients of United States aid that contradict and undermine core democratic principles, as well as those United States laws and statutes that define legal uses of United States funding.

The Palestine Israel Network calls on the Episcopal Church’s Office of Governmental Relations to articulate this Episcopal Church policy to the Senate Foreign Relations Committee and the House Foreign Affairs Committee and to all members of Congress.  PIN also requests the OGR to support action by the State Department to investigate these incidents.  In taking this action, EPF’s Palestine Israel Network joins our voices with 12 other national Christian groups who, on February 22, 2016, urged the Department of State to investigate Israeli human rights abuses.

Organized in 2010, the Palestine Israel Network advocates for a more robust Episcopal Church witness for an end to Occupation and a just peace in Palestine and Israel.

 

Alllison LilesRev Allison Sandlin Liles

Episcopal Urban Caucus

EPF Luncheon

March 3, 2016

 

Sharing our stories,

Offering solutions,

Inspiring hope for a culture of despair.

 

What a great theme for the 2016 Episcopal Urban Caucus Assembly.  I’m confident I can share my story with you.  I am happy to offer suggestions of things that I am doing in my own life and maybe between those two topics, I might even inspire a little hope for all of us.

 

My story is this — I am Allison Sandlin Liles, a native Alabamian presently living in the blue ridge mountains of Virginia.  I discerned my call to the priesthood when I was 21 years old, before I could even articulate what that even meant. What I knew is that Christ called me to love everyone and treat them all with the same fairness and respect.   I knew that there was a huge disconnect between the faith most Christians in Alabama professed and the lives they actually lived.  I knew that I yearned to be a more authentic disciple of Jesus, but wasn’t really sure how to put that into words.  My sponsoring rector and bishop assured me that’s what seminary was for – a place where I could gain language to help articulate my own theology and my call.  It didn’t take long.

 

The first month of my first semester at Virginia Seminary a new friend invited me to the VTS Episcopal Peace Fellowship chapter meeting at professor Barney Hawkins’ house.  At the meeting we took turns sharing our particular peace projects, our interests, our favorite words from scripture and then we renewed our baptismal covenants.  I’d reaffirmed these vows countless times before, but they caught ahold of me that night in a new way.

“Will you strive for justice and peace among all people,

And respect the dignity of every human being?”

 

All the words I needed to define my faith were right in front of me all along.  In Alabama people called me things like idealist, radical and fanatic.  Standing in Barney Hawkins’ living room a wave of understanding came over me. I wasn’t an idealist or a radical or a fanatic. I was a Christian living into her baptismal promises.   I was following Christ’s call to peacemaking.  This is what we are all called to do.  Over the next three years the more I studied scripture the more empowered I became to follow Jesus into a life of waging peace in seminary.  I found deep roots for my personal beliefs.

 

At the heart of the gospel lies a message of peace and justice. Wherever I look, Jesus is either preaching about justice and peace or living out words of justice and peace through his actions.  Time and time again he calls us to do likewise.  Peace is the foundation of Jesus’ ministry on earth and peace is what Jesus leaves with his followers upon his ascent into heaven.

 

Jesus tells his followers in Luke 10:27 that one “must love the Lord your God with all your heart, with all your soul and with all your strength and with all your mind and your neighbors as yourself.”  Love God with your whole being and Love Each Other. It’s a simple yet hard truth Jesus asks of us that requires constant vigilance, resolution and above all practice.  We must speak love and live love every moment of the day – that is what Jesus calls us towards.  Loving God and Loving Each Other means living in peace, with peace and waging peace.

 

I imagined this would affect my priesthood and it absolutely does. During my years working as a parish priest I kept Jesus’ commandment to Love God and Love Each Other near me always  – in the pulpit, in hospital rooms, in committee meetings, in daunting pastoral situations.  Sometimes it was easy to remember, other times I had to be intentional about recalling Jesus’ words and putting them into practice.   Now working for Episcopal Peace Fellowship the call to love other people is put to the test daily.  Every time I read about an unjustified action of police brutality, a drone bombing innocent civilians, another human rights attack against Palestinians, another child shot unintentionally because of access to unlocked firearms, every time I read these accounts I feel anger, sorrow and shame. Love and compassion for the perpetrator is never the emotion I feel first.  However, it does come.  Eventually.

 

What I did not expect was how much Jesus’ commands to Love God and Love Others was going to impact me as a parent.  I was not prepared for how often I would be called to live into my baptismal vows while raising children.  I am the mother of a first grade boy and a pre-k girl and I find opportunities to wage peace and teach compassion every single day.  Though it’s not how we envisioned it, seven years into parenting my husband and I now realize that we approach parenthood with the goal of raising competent, compassionate adults who we will soon send out into the world.  We feel the weight of raising adults and take it seriously.   We understand the interpersonal skills we teach them and model for them could leave a lifelong imprint.

 

Every week I read at least one heartbreaking story about a child, teenager or adult who does not appropriately address conflict and disappointment.   They are unable or unwilling to talk through disagreements and instead use guns to do the talking for them.   They are unable to see Christ in one another.

 

In Shreveport, LA last month after 43 year old Charles Ray Acklen bought a lottery ticket, his father questioned why he chose the numbers he did.  Instead of offering a quick explanation, Charles Ray pulled a gun out and threatened to shoot his own dad. So, the dad grabbed his own handgun & fatally shot his son multiple times in the upper body. [1]

 

Five days later a couple in a Chicago suburb argued over a coffee pot that was left on too long.  The husband walked out of the kitchen to his home office and shut the door.  When his wife entered the office, he was sitting at his desk and fired his handgun at her four times. Three of those shots hit Karen Lotz including one fatal shot to the head.[2]

 

Six days later a father and son got into an argument with an employee at a Mississippi gun store over a $25 charge to repair their firearm.  The store-owner and his son came to settle the disagreement, but no words were exchanged.  Instead both father and son pairs drew their weapons and began firing at one another.  Jason A. McLemore, 44, the owner of McLemore Gun Shop, and his son, Jacob Edward McLemore, 17 were both killed, while Audy McCool, 52, and his son Michael McCool, 29, sustained life-threatening injuries.[3]

 

Two days later a Newark man was shot because he borrowed a woman’s shovel that was laying on the ground so he could clear an elderly neighbor’s sidewalk.   When the shovel’s owner began yelling at him, he returned it to her yard and walked back to his home. Unfortunately, during that walk home he was accosted and shot in his backside.[4]

 

What does this say about the children we are raising and sending out into the world?  What does it say about our culture that so many children and adult alike prefer ending a conversation with a weapon rather than talking through it with their words?  As a parent one of the phrases I find myself saying most often is “use your words.”  In our house we do not tolerate retaliation, pouting or tantrum throwing.  Even as toddlers these behaviors were not acknowledged.  As soon as one of our children began stomping or throwing themselves to the ground in a fit of fury, they were sent to their rooms where they could cry and mope all they wanted.  Now at ages 7 & 4 we expect them to be in control of their behavior.   We encourage them to feel the range of emotions, but to maintain control over their actions.  We facilitate conversations between siblings when they are angry, we parent often using natural consequences and I teach them as many forms of nonviolent resistance as possible.

 

And I say teach them because nonviolent resistance is not natural to American children, at least that’s what I’ve observed in my life. Toddlers hit when their toys are taken away.  Preschoolers hit, cry or run away from conflict. Fight or flight seem to be the only options as children grow into their teen years.  So from the onset of our children’s lives we have tried our hardest to present a third way, an alternative to fight or flight such as using their fantastic senses of humor, their ability to feel compassion and seeing Christ in the other person.

 

Of course this wasn’t easy at first.  When they were younger, we as parents made a lot of decisions on their behalf.  As their parents we functioned a bit like dictators issuing decrees because we were in control of nearly aspect of their lives.  One of the ways we exercised this control was to be a weapon free house. Guns are not allowed; the adults do not own real guns and the children are not allowed their toy counterparts. Any people who visit us are asked to leave their guns at home.  And before we visit other people’s homes I first ask about unlocked guns and remind my own children they are not to touch any toys guns they might find.  Similarly swords, knives, slingshots and all other instruments of violence are forbidden because they inevitably will be used to inflict pain.

 

Veteran parents told me keeping toy guns out of the house wouldn’t matter because little boys turn everything into weapons.  Think about it, they said, men for generations and generations and generations served as the hunter, as the gatherer who needed to kill for food and protect their family. Boys are hardwired for this, they said!  And they were right, that is exactly what happened.  Sticks, golf clubs, toast, bananas were all used as guns.  My son’s 3 year old preschool teacher pulled me aside one day to tell me he was cutting guns out of paper to shoot his classmates.  That time and every time we address it head on: as Christians we are not people who hurt other people, we help them. So please, put away your weapon.

 

Now that they are getting older the dictator model is shifting into more of a dialogue.  One of our first in depth conversations happened after my son turned five years old and asked how he could protect me if a bad guy broke into our home. “If we don’t have a gun, how will we stay safe?” Again we talked about compassion and nonviolent resistance.  If someone breaks into our home, the adults will talk to him like the child of God that he or she is. We will offer food and clothing, we will offer prayer.

 

Children growing up today have guns on their minds constantly.  How can they not with the number of shootings happening every day.  With the lockdown drills that are practiced in their classrooms multiple times a year. They are growing up with the fact that most children by the time they are teenagers personally know someone who has been killed by a gun.  And the fact that 1 in 3 American families has a gun in their home and the majority of those guns are not safely locked away.  The fact that teen suicide rates are skyrocketing because of easy access to guns and the fact that there aren’t a lot of “unsuccessful” suicide attempts involving firearms.

 

It is absolutely unfair that our children must live with this reality.  It is absolutely unfair that at 5 years old my son asked me the week before he started kindergarten, “What if a bad guy comes into my school? What will I do?”  I talked to him about lockdown drills that his school would practice, but then after his first drill the he asked me again, “Mommy, what do I do if a bad guy comes into my school?  There are no doors or walls in my classroom, so we just stood by our cubbies and were quiet.”

 

Thinking of my precious child exposed and terrified, I arranged a meeting with two local police officers to talk about these lockdown drills and a few other things on my mind.   The Community Safety Officer began by telling me that the motto they offer at community active shooter trainings is Run-Hide-Fight in that order.  People tend to freeze and panic he said, so hiding under a desk in an office with only one exit is a terrible idea – instead he tells folks to get out while they can.  As he was giving this advice, all I thought about was my child standing by a cubby in an open concept kindergarten room with no doors at all.  I turned to the other officer who works with the schools in our county and asked how running then hiding works with lockdown drills.  He looked at me sympathetically and said, “Obviously, ma’am, what would be best is if the students and teachers exited the nearest exterior door and fled to the wooded areas that surround most of our schools.  But we can’t suggest that, so they find a place to gather in their classrooms.”

 

This is the reality our children live with every day. They attend school with this unspoken wave of fear and paranoia engulfing their education.  I have hope that by the time this generation of children reaches adulthood, things will change.  They will no longer tolerate being bullied by fear-mongering politicians and lobbyists.  I’m certainly seeing that with my children.  When I voted in the primaries on Super Tuesday I talked through the candidates with my son.  He knows certain things on his own, from listening to Morning Edition on the way to school.  “Trump is nuts” is a phrase he’s repeated often of the past few weeks.  When we talked about our party’s candidates, the first thing he asked was if they would keep guns away from dangerous people.  He’s already a single-issue voter and he’s only 7 years old!  But until this generation of children is 18 and able to vote for themselves, we will need to act on their behalf.  We must continue applying pressure to the institutions in our lives so that the safety of our children and grandchildren is the priority.  We must make decisions about where we shop, play, worship, work and where our children attend college based on their gun policies.

 

This is certainly not an exhaustive list of solutions or suggestions, but this is what is working for me in my cultural context.  First, all guns should be locked away securely, with ammunition stored separately.  Storing guns unloaded, locked, and apart from ammunition is a simple, commonsense measure to ensure guns do not end up in the hands of children.  The Justice Department provides gunlocks for police departments to distribute free of charge.  I have a few at home that I give away every time I learn of someone who doesn’t lock their firearm.

 

Twice a week children are killed unintentionally because of easy access to loaded guns. And note that I say unintentionally, not accidentally.  Every gun that a child touches first passes through the hands of an adult.  It’s not an accident that they leave the gun where a child can reach it. It’s not an accident that they leave it loaded and unlocked.  It’s not an accident; it’s criminal negligence.   And the parents should be held liable.

 

Do you know if your state has a Child Access Prevention Laws that allow law enforcement to charge adult gun owners with a crime if a child accesses a negligently stored gun and death or serious injury results? These laws reduce the number of children killed or injured in unintentional shootings, and also substantially reduced child gun suicides. And yet, the NRA repeatedly opposes such laws, saying the laws infringe on gun owners’ rights to effectively protect their homes.

 

The vast majority of shootings by children — more than two-thirds — could have been avoided if gun owners stored their firearms responsibly and prevented children from accessing them. Parents can no longer dismiss these incidents with statements like, “I didn’t know,” “My child would know better,” or “It was a tragic accident.” There is no such thing as an accidental shooting when it involves a child pulling the trigger.

 

Telling a child not to touch a gun if they find one is not enough. I do not want my children to be responsible to make the right decision in a life or death situation.  I know how often they touch things they are told not to touch.  So, we need to be informed of guns in any homes that our children visit and I invite you to join the ASK campaign by pledging to always, always ask about guns in the home before children visit a house for a play date.  We already ask about allergies, swimming pools and pets – so asking about guns isn’t out of left field.  But asking before play dates and birthday parties isn’t the end. I also ask before we take them to church dinners in parishioners’ homes and before we visit family for the holidays.   This conversation was little awkward at first, but I knew it was important so I asked it. Now I don’t even think about because it’s instinctual.  I also volunteer information that we are a gun-free home before we hosting visitors, including babysitters.  More than two million American children live in homes with unsecured guns, asking about guns in the home could mean the difference between life and death.

 

We must lobby our legislators too vote for sensible gun laws. After meeting directly with your representative in person, making a phone call is the single most effective thing that you can do.  You can also tweet them or send them Facebook messages.  Let them know that you are a constituent, that you vote for candidates that make gun reform a priority and that you expect to see them take strong action on common sense gun laws.   And if they won’t vote for change, then you be the change and vote them out of office.

 

We can also find out what local businesses, organizations and spaces have policies about open and concealed carry. It is important for your local community organizations to have gun policies – places to ask are privately owned business, houses of worship, schools, libraries, gyms, malls, and public spaces.  Some national chains have policies, but then the franchises defer to local laws.  We recently had incredible success at our local Whole Foods when a friend noticed people openly carrying when she shopped.  She walked out of the store then called the manager, who told her they do not have a policy.  She knew that Whole Foods was a gun free zone, which is why she shopped there. So she called the national office and then contacted a journalist.  Three simple phone calls created national pressure and now there is a sign posted prohibiting guns in the Charlottesville, Virginia Whole Foods.

 

When I was shopping for Christmas gifts I noticed a locally owned toy store had a sign in the window prohibiting food, drinks, cleats and pets – but nowhere did they mention weapons.  I talked with the owner who said she had never even thought about it, but of course they should be a weapon free business! So up a sign went the next week.

 

Another thing the members of my local gun violence prevention coalition have done well is taking turns writing letters to the editor of our daily newspaper. We’ve found that using a few carefully placed letters, we can generate plenty of community discussion. We’ve kept the issues of sensible gun laws, gun free zones and the ASK campaign going through these letters.  We refuse to allow thee topics to disappear from the public eye. You can stimulate the interest of the news media and create more coverage for the matters you’re working on.  I’m up next and will be writing a response to a recent article lifting up the despicable deal our governor made with the NRA lobby.

 

One thing Episcopalians can do well and easily is host a public vigil for gun violence victims at your church.  Heartfelt and public displays of grief for the victims, the perpetrators and their families are important.  When the next horrific gun murder occurs in your community, volunteer to organize or be part of a public vigil.  You can also join the annual Gun Violence Prevention Sabbath Weekend that happens the second weekend of December each year.  Episcopal Peace Fellowship has all the resources you could possibly need to craft a liturgy.  We want to help you.

 

And speaking of your church – ask your rector how you can raise awareness of all of these issues.  Passing out flyers for the ASK campaign, offering an adult education class using EPF’s gun violence prevention curriculum, creating a weekly prayer group that prays for all Americans by name who were killed by gun violence that week.

 

We know that all of these actions work. We know that all of these actions help bend the arc of moral universe toward justice and peace. Gun violence is something that affects every single one of us.  And as Christians, I think every one of us needs to be working for a cultural change in this country.  All Christians are called to be peacemakers.  Jesus doesn’t politely request that we take on it on as a part-time duty of discipleship. His commands to love God and love each other need to be with us at all times — It’s a requirement for our faith that demands total investment and dedication to unconditional, unlimited and uncompromising love. Henry Nouwen claims that taking on a life of active love and peacemaking is a “holy obligation for all people whatever their professional or family situation.”

 

Loving our neighbors as ourselves isn’t a suggested option for Christians; we take a vow to live out this command.  Loving our neighbors as ourselves does not mean keeping a loaded weapon in our nightstand so we can shoot them if they borrow our snow shovel.  Loving our neighbor does not mean allowing our children to play at their houses without asking about safe gun storage.  Loving our neighbor does not mean carrying a gun with us everywhere we go, just in case we need it for protection.  When a gun is on our hip or in our purse, all of our neighbors become targets.  Loving our neighbor means lobbying for bans on all military style assault weapons that serve no other purpose than glorifying violence and robbing the life of another child of God.  Loving our neighbors as ourselves means valuing their lives more than valuing a piece of metal.  Loving God means valuing God more than our possessions and our constitutional rights.  Our God is a God of peace, love and justice.  Our God is not a God who condones violence and destruction.

 

[1] http://www.ksla.com/story/30927852/father-in-custody-after-son-dies-in-shooting

 

[2] http://www.chicagotribune.com/suburbs/barrington/news/ct-bcr-barrington-death-investigation-0116-20160115-story.html

 

[3] http://www.sunherald.com/news/local/crime/article56352075.html#storylink=cpy

 

 

[4] http://www.rawstory.com/2016/01/nj-woman-shoots-man-who-was-using-her-shovel-to-clear-elderly-neighbors-driveway/

 

The Episcopal Peace Fellowship (EPF) heartily affirms President Barack Obama’s executive action to expand background checks for purchasers of weapons throughout our country.

“President Obama’s heartfelt call to close important background check loopholes that have allowed dangerous persons to purchase weapons at gun shows and online without being checked out is very welcome. We agree with him that gun reform is the last great civil rights challenge of his generation,” said the Rev. Allison Sandlin Liles, EPF executive director.

“We also affirm the president’s call on Congress to authorize extra spending on mental health and enforcement agents as well as new research into technology that can prevent unauthorized use of weapons by children and thieves. EPF agrees that a background check is comparable to going through metal detectors before boarding an airplane,” Liles said.

The Episcopal Peace Fellowship has championed peace, nonviolence and social justice issues since its founding on Armistice Day in 1939.

canaan logo

 

Episcopal Peace Fellowship is now an affiliate of Canaan Fair Trade. That means that you can order directly from Canaan Fair Trade and benefit both Palestinian Farmers and EPF.Canaan montage

 

  Canaan Fair Trade in two minutes!  Enjoy this little peek into Canaan.

Click HERE to order.

Check out the Fall 2015 edition of the

Episcopal Peace Witness

Download the Fall 2015 EPW

Download our 2015 Advent EPF letter.

2015 Advent EPF2015 Advent EPF pg 2

 

Claysburg Pennsylvania – Echoing Pope Francis’ recent call to abolish the death penalty world-wide, the Episcopal Peace Fellowship (EPF) has urged all diocesan bishops in the 31 states where capital punishment is legal to work toward abolishing the death penalty.

EPF’s Death Penalty Abolition Action Group has mailed resource packets they compiled to 75 bishops. General Convention 2015 passed the DO25 Resolution that affirms the Episcopal Church’s long-standing opposition to the death penalty and calls upon bishops to create a task force of clergy and lay persons to develop a witness to eliminate the death penalty.

“DO25 requests that dioceses report their actions to the Standing Commission on Social Justice and Public Policy prior to our 79th General Convention in 2018,” said the Rev. Allison Sandlin Liles, executive director of EPF.

“Today more than 3,000 people live on death row in this country and the failure to eliminate the death penalty in the 31 states where it remains legal will result in the death for most of these prisoners – many of whom are innocent. In the last four decades, more than 150 prisoners have been exonerated from death row due to evidence surfacing that proves their innocence – including nine from North Carolina,” said Liles.

“Jesus calls us to a life of love, mercy and redemption. As his followers we must reject state-sanctioned retribution and collective vengeance as reasons for taking human life,” she said.

The Episcopal Peace Fellowship has advocated for peace since its founding on Armistice Day 1939. EPF website – http://epfnational.org/

Contact – Bob Kinney – bob.kinney@gmail.com

Cathleen Deppe is a retired teacher and lifelong peace and justice activist, Cathy Deppe is a member of Holy Faith Episcopal Church in Inglewood, California and leads the Justice and Mercy Commission.  From 1980-1994, she  co-coordinated the Dutchess County (NY) Peace Center, an affiliate of the War Resisters League.  

Since 1994 she has co-founded two California chapters of 9to5, National Association of Working Women (9to5.org) and currently serves as co-treasurer of the Southern CA War Tax Resistance Alternative Fund (scwtr.net) and board member of the National War Tax Resistance Coordinating Council (nwtrcc.org).  She has a Masters in Secondary Education from Duke, is married with 4 grandchildren, and lives in Los Angeles.

 

What is needed for the peaceful people of the world to build a lasting structure of peace –  a firm bulwark against  the nationalist wars of governments everywhere?  I gained new insights from recent participation in the annual  peace conferences  commemorating  the 70th anniversary of the atomic bombing of Hiroshima and Nagasaki.

The Japanese peace movement is in a life and death struggle to maintain one critical structure of peace – one that has rooted Japan in a war-free environment since 1945.  Imposed by the United States after Japan’s surrender,  Article 9 of the Japanese Constitution is a  renunciation of war that has kept Japan free of involvement in war for decades.   No Japanese citizen has been sent to fight, kill, or die in any of the U.S. backed wars since then:   Korea,  Vietnam, Cambodia,  Afghanistan, or Iraq.

With the onset of a United States  cold war belligerency towards China,  the current Japanese Prime Minister Abe has shaken hands with President Obama and is pressuring the Japanese Diet (parliament)  to remove  Article 9.  There is also pressure to pass several “war bills”, as they are known to the movement,  that will remove other post-war restrictions on the military.  The Japanese majority opposes these moves as both unconstitutional and dangerous.  The presence of peace protestors rallying and marching in the park during  the official  government commemorations on August 6 and the faint smattering of applause from the 40,000 gathered to hear Abe’s official address are unmistakable signs of that opposition.    As only a few of the hundreds of international peace delegates were given official seats at the commemoration,  I stood beneath the trees in Peace Memorial Park,   hearing that faint applause amid the pounding of protest drums and the  roar of cicadas joining in a determination to be heard.

I first learned of Article 9 in a visit to the Kyoto Museum for World Peace, Ritsumeikan University.     On the wall hangs a beautifully knit  tapestry banner of Article 9, which reads:

“ Aspiring sincerely to an international peace based on justice and order, the Japanese forever renounce war as a sovereign right of the nation and the threat or use of force as a means of settling international disputes.  In order to accomplish the aim of the preceding paragraph, land, sea and air forces, as well as other war potential, will never be maintained.  The right of belligerency of the state will not be recognized.”

(Article 9, the Constitution of Japan, Chapter II.  Renunciation of War).

 

For Americans to participate in observances around the August 6 and August 9 1945 horrific atomic bombings of civilian populations is a necessary act of repentance and reconciliation, whether in peace actions at home or in Japan.  That the Japanese people feel remorse for  the actions of their government in Hawaii,  China and Korea binds us  in the call for peace.

Every nation should have an Article 9.  We can spread the peace!   The international adoption of constitutional amendments which renounce war is both necessary and possible, for victors as well as vanquished.

In May, 2015,  over 1,000 Japanese delegates traveled to New York for the United Nations  Review Conference of the 2010 Non-Proliferation Treaty. now signed by over 189 parties.  The Japanese peace movement delivered more than  6 million signatures from all over Japan , calling for an international convention for the abolishment of all nuclear weapons. The petition asks all governments to enter negotiations without delay for a convention banning nuclear weapons.   The cries of the world’s people demand peace:    No nukes, No war, No hate.   To support these demands, sign the online petition at:  antiatom.org/script/mailform/sigenglish/  .

 

Cathy Deppe

August 20, 2015

 

 

This is the question that leapt into my mind this morning as I laid aside my reading. It startled me, though it was simple enough to see where it had stemmed from. I had just finished reading From Sin to Amazing Grace (Cheng, 2012) and the chapter I had skimmed the fastest was “The Self-Loving Christ”. It was a difficult to read about how Christ’s self-love provided a way to persist in his ministry, even in the face of adversity at a time when my own reserves of self-affection feel depleted after my work at General Convention.

I woke up this morning to a nightmare. I was running frantically though the Salt Palace convention center, trying to figure out if “255C” was up or down stairs, terrified that I would miss my chance to speak. I don’t usually place a lot of weight on dreams, but the connection between that nightmare, the challenges I’ve faced in the early stages of healing, and the resounding question of this morning made me feel this was worth exploring.

I think the root of that dream is a fear of not being heard. I went to General Convention with the realization that my ministry would likely be centered on demonstrating that people like me exist. It was work I thought I’d prepared for, but it turns out no amount of preparation can make you ready to feel as though your very existence is a lot of work, or at the very least an inconvenience. Most conversations about transgender people, and nearly all of the ones that cover non-binary gender identities often start with a disclaimer “we know this is hard, but it’s worth it”, or more often “this is too hard you need to accept that we can’t get it”. Even simple things like correcting people’s misuse of my pronouns often leads to me being told that “there’s not need to be nasty” or “short”*.

This sense of existence as imposition is compounded by the lack of restful places to escape being gendered or hearing that people like me aren’t real. I picked up three books at Convention, one (“Salvation on the Small Screen”) was meant to be a silly way to decompress, another (“Where God Hides Holiness”) was a favorite that kept me in the church even as I initiated a Title IV process for discrimination based on my gender, and the third was From “Sin to Amazing Grace”. On Monday, I turned to this trove and found binary language within the first chapter of each of them. Setting each of them aside, and growing more and more hurt I began to wonder if I had lost reading as a way to relax.

I’ve often felt that each new thing I develop language around to describe myself often pushes me further and further into exile. As soon as I reach a place where I can articulate where I am, I am challenged to explore a new part of my experience. With each new injustice I discover, the less able I am to participate in the restful activities I once loved as I grow keenly aware of how in them I am told not to be.

This transition of places of life becoming places of fear and burden cannot be better demonstrated by the manner in which I once approached the Eucharist, and the preparation I now must undergo. In the podcast the Collect Call I spoke of my initial experiences realizing the limitations of binary language in the liturgy. After more than a week of attending daily worship at General Convention, and hearing people like me aren’t a part of the church in every single service, that sense of alienation has been accentuated. I left convention with a sense that I must first prove my realness before I can partake and truly enter into the body. Yet even when I do take action to draw attention to the gaps in our liturgy, there are always things I miss.

Take this past Sunday for instance. Exhausted from convention, worn thin by repeated explanations and spiritually ready to hide from the world for an extended period, I chose to push myself to still attend the service mostly due to the face that I had volunteered to set up for coffee hour. Concerned about the language of the service as I knew we would have a supply priest, when I went over on Saturday night to prepare the treats, I also glanced over the bulletin. Seeing the words “Eucharistic Prayer B” I immediately went into damage control mode, debating options, gauging my emotional spoons, and trying to decide which course of action was simultaneously both Christian and healthy.

This apparent conflict between my baptismal duty to “continue in the apostle’s teaching and fellowship, in the breaking of bread, and in the prayers” and my obligation to love this life I’ve been given, and to honor God’s work in creating me as I am has continued to escalate as I encounter more and more spaces in the Episcopal church that ask me to choose one over the other. That Sunday I decided to arrive early and to speak with the priest about my concerns. He listened attentively and said he would try to remember. During the Eucharist he did use “the everlasting heritage of your descendants” as I’d requested. This was a change that I almost missed because I’d forgotten that we’d be using the preface for baptism and “received us as your sons and daughters” was still echoing through me. The added burden of coming early, starting a nerve-wrecking conversation, and explaining its importance led to one change, providing hope, but the service still left me feeling hollow due to what I’d missed.

Do you love yourself? On the surface it seems like a simple question with an obvious “right” answer (yes). But as it tumbles through me I couldn’t help but ask a question in return, how? How can I love myself when everything around me tells me I’m a burden, an oddity, an exception or simply not there? How can I find this “inner core” that people tell me to rely on when I have yet to find a space where I’m not expected to defend as real those parts of myself I haven’t yet come to accept, let alone love.

Sitting with this question I finally found an answer I can live with. I can’t say “yes” or “no” for at this moment both would be untruthful. What I can say is this, I commit myself to the work of self-love. I can acknowledge that I have been corrupted by the sin of a world that doesn’t want me alive and by the grace of God I can and I will resist that message. I give myself permission to read what I can, when I can without judgment for the knowledge I can’t obtain in my infirmity. I promise to celebrate the victories I’ve already achieved in simply living to see this day. Above all, whether in church or outside it, I offer myself to Love, not only love for my neighbor but also for the God who made this body, this spirit so determined to keep going long past the point it made rational sense.

 

*Both of these phrases were used when I gave blood yesterday. The technician who was handing me off to her supervisor said “he…umm she” and then got very upset when I stepped in and said “they”. I was told by them that I should feel guilty for not just “going along” with the needed questions, which are actually needlessly invasive as I was only changing my name and not my gender marker on my Red Cross records.

 

**This is cross-posted from my personal blog http://onservantswings.blogspot.com/. If you are interested in what I continue to do with the lessons I’ve taken from General Convention I’d encourage you to hop on over. I usually post about once a month on topics relating to spirituality, gender, social justice, and community life.